HISTORY TO HERITAGE: A HERITAGE ASSESSMENT OF TARPUM BAY ELEUTHERA, THE BAHAMAS

By

KELLY DELANCY

A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS

UNIVERSITY OF FLORIDA

2015

© 2015 Kelly Delancy

To the people of Tarpum Bay and the generations to follow

ACKNOWLEDGMENTS

This heritage project was co-produced by the members and descendants of the community of Tarpum Bay on the island of Eleuthera and made possible only by their partnership. Francis Carey in particular provided much assistance by not only responding to my research questions, but also by providing the majority of the contacts for other members of the

Tarpum Bay community. Among the members of the community who offered their time and valuable insight during the initial stages of this project were James Carey, Priscilla Clarke, Mae

Brown and the Honorable Oswald Ingraham. Descendants and extended members of Tarpum

Bay who contributed greatly to this project include Dorothy Moncur, Amanda Moncur, William

‘Al’ McCartney, Ivis Carey, Cislyn Simmons, Vashti Simmons, Deitra Delancy, William

Delancy, Megan McCartney, Carmen Turner and the Honorable Philip Bethel. This project would not have been possible without their kindness and genuinely cooperative attitudes.

At Tarpum Bay, I could not have completed this project without Iris and Herbert Carey, their children and employees at Bert’s for the Best grocery store, Eugene, Julian and Vera Carey,

Valdrine, Ruby and Mary Knowles, Qurina and Esther Mingo, Samuel Johnson, Samuel Davis,

David Victor Cartwright, Hilda Allen, Henry Allen, Brenda McCartney Carey, Henry

McCartney, John McCartney and many other unnamed informants. My sister Lesa Delancy was a huge help in transcribing these interviews as I produced them. Robert and Janice Hall, and

Andrew and Ashley Hall were sources of support at Tarpum Bay. I thank them for sharing their experiences of moving to the settlement and for their humor that made my work not feel like work. I am also extremely grateful for my friend, Gabrielle Misiewicz, who also doubled as proofreader.

I thank my graduate committee of William Keegan, Charlie Cobb, James Davidson and

Dixie Neilson, who were all supportive of my ambition to complete this work within an

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accelerated timeframe. As a committee chair, William Keegan has gone above and beyond in support of my graduate career and I thank him for his patience and for allowing me the freedom to develop my curiosities. David Steadman was also a great help and a constant advocate of my graduate career. I thank him immensely for believing in me.

I am also extremely grateful to the staff at the Samuel Proctor Oral History Program at the University of Florida for accommodating my interests and providing me access to their collections on Bahamian immigrants to Miami. Ryan Morini has been a great mentor and encouragement to me since my arrival at the University of Florida in 2014.

I thank professors Whitney Battle-Baptiste and Elizabeth Chilton of the University of

Massachusetts Amherst, and Dianne Smith of Sonoma University who were sources of encouragement while in Tarpum Bay, Eleuthera. They also assisted me by sharing past experiences and work, including oral history collections.

Finally, I thank Audrey Carey and Shaun Ingraham of the One Eleuthera Foundation,

Island Journeys and the Eleuthera Arts and Cultural Centre (EACC) for accommodating my research interests and providing me with an avenue through which to reach the extended community.

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TABLE OF CONTENTS

page

ACKNOWLEDGMENTS ...... 4

LIST OF TABLES ...... 8

LIST OF FIGURES ...... 9

ABSTRACT ...... 10

CHAPTER

1 INTRODUCTION ...... 12

2 A WRITTEN RECORD OF TARPUM BAY, ELEUTHERA ...... 19

Settlement ...... 19 Society ...... 36 Industry ...... 39

3 PROJECT APPROACH ...... 51

Project Design ...... 55 Methods ...... 58 The Project Area ...... 62 Literature Review ...... 68

4 JOINT RESEARCH DESIGN AND COMMUNITY COLLABORATION ...... 70

5 A COMMUNITY HISTORY OF TARPUM BAY ...... 74

Settlement ...... 74 Travel and Communications ...... 82 Society ...... 84 Dialect and Sayings ...... 97 Industry ...... 99

6 TARPUM BAY COMMUNITY HERITAGE VALUES ...... 112

7 A TARPUM BAY COMMUNITY FAMILY TREE ...... 118

Allen/Knowles Family ...... 118 Carey/McCartney Family ...... 119 Evans/Knowles Family ...... 120 Ingraham Family ...... 120 Nottage Family ...... 121 Culmer Family ...... 121

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Mingo Family ...... 121

8 CONCLUSIONS AND FUTURE DIRECTIONS ...... 122

APPENDIX

A ALLEN/KNOWLES FAMILY TREE ...... 128

B CAREY FAMILY TREE ...... 160

C MCCARTNEY FAMILY TREE ...... 162

D EVANS/KNOWLES FAMILY TREE ...... 167

E INGRAHAM FAMILY TREE ...... 168

F NOTTAGE FAMILY TREE ...... 169

G CULMER FAMILY TREE ...... 170

H MINGO FAMILY TREE ...... 171

I TARPUM BAY RESEARCH QUESTIONS ...... 172

J ORAL HISTORIES CONSULTED ...... 175

LIST OF REFERENCES ...... 177

BIOGRAPHICAL SKETCH ...... 185

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LIST OF TABLES

Table page

2-1 Early Inhabitants of Eleuthera...... 27

2-2 Chronology of events influencing the development of Eleuthera, Bahamas...... 33

2-3 Population of South Eleuthera 1940 – 1969...... 35

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LIST OF FIGURES

Figure page

3-1 Interconnected and overlapping practices within a "collaborative continuum" ...... 52

3-2 Living heritage approach ...... 54

3-3 Map of The Bahamas, showing the relationship of Eleuthera to the remainder of The Bahamas...... 65

3-4 1799 Map of The Bahamas showing Eleuthera as Alabaster Island ...... 66

3-5 Contemporary map of Eleuthera showing north, central and south divisions with settlements...... 67

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Abstract of Thesis Presented to the Graduate School of the University of Florida in Partial Fulfillment of the Requirements for the Degree of Master of Arts

HISTORY TO HERITAGE: A HERITAGE ASSESSMENT OF TARPUM BAY ELEUTHERA, THE BAHAMAS

By

Kelly Delancy

December 2015

Chair: William Keegan Major: Anthropology

This thesis is an examination of the heritage concept and identity at the settlement of

Tarpum Bay on the island of Eleuthera, The Bahamas. As objects, qualities or traditions inherited and passed down from one generation to another, heritage is rooted and often inextricably linked to history. To date, historical documentation on the communities of Eleuthera has been minimal. History books have largely ignored the contributions of these communities to the overall history and development of Eleuthera and The Bahamas at large. As a result, many settlements are known by outsiders as little more than maritime communities. This research seeks to document, along with the community, the history of the Tarpum Bay settlement and identify its tangible and intangible heritage. This overarching research question is addressed through ethnography that engages the community in such a joint heritage documentation

exercise.

This ethnography is largely discourse based, explores issues of access and develops the

concept of heritage by identifying shared or disparate values and traits within the settlement. I

examine the meaning of heritage from a community perspective, where it originates and how it is

conceptualized. In conducting this study, I accommodate community interests in the

identification of history, heritage and the handling of research products. My discussions take

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place with community members, being those who reside in the settlement as well as descendants

who may be residing outside of the settlement. My data is obtained from historical documents, oral history interviews, through phone and Skype interviews as well as email correspondence as necessary.

It is my hope that this collaborative community-based project generates historical information on the community of Tarpum Bay, Eleuthera for future reference, addition and development, while addressing the questions of Eleutherian history and heritage. Future development may take the form of a local history book, development of a community museum,

demarcation of historic spaces for preservation and by extension, tourist attractions, which may

lead to economic opportunities. Future uses of this research may be for the furtherance of more

informed cultural resource management on the island of Eleuthera.

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CHAPTER 1 INTRODUCTION

Much past and present heritage work across the globe has promulgated epistemologies of

dominant societies leading to top down legacies. This is evidenced in the organizational structure of national and international cultural bodies. Those at the top, such as organizational and governmental “professionals” and academics, in positions of power, “higher knowledge” and authority impose their value systems on those at the bottom – the local communities – intentionally or unintentionally affirming hegemony (Meskell 2012). These persons in authority often do so with little to no consultation or despite consultation with the communities. This approach to heritage conservation is often material-based and/or values based, and exemplified by the Venice Charter (1964).1 Within this framework, non-western communities are

conceptualized and given value through western epistemologies, which often create discontinuity

between heritage and people. The aim has been to preserve the materiality belonging to the past

from the human activities of the present, which are considered harmful (Poulios 2014: 18).

Local groups have suffered exclusion from their heritage and the heritage discourse through lack

of, or poor consultative practices and an inability to access the lexicon surrounding modern

heritage practice. This is evidenced at heritage sites such as Great Zimbabwe where the National

Museums and Monuments of Zimbabwe (NMMZ) gave the appearance of community

collaboration, while in reality propagating hegemony (Fontein 2006). The status of World

Heritage further separated the local community from the site by extending the authority and

legitimacy of the state in management and appealing to global audiences. Fontein (2006) argues that a linear and progressive view of the past is embodied in the development of the modern

1 The Venice Charter: International Charter for the Conservation and Restoration of Monuments and Sites (Second International Congress of Architects and Technicians of Historic Monuments, Venice, 1964) defined sites and objects of significance by aesthetic and historic value and based on original material (article 9, icomos.org/charters/venice_e.pdf).

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disciplines of archaeology and history. He argues that these disciplines then enact dis-embedding mechanisms through a form of symbolic violence as they appropriate knowledge of the past through claims of objectivity and professionalism, and dismiss or marginalize different ways of conceptualizing the past.

It is this exclusionary practice that led Australian author and heritage worker, Laurajane

Smith, to coin the phrase “Authorized Heritage Discourse” (AHD) to describe its discussion. The discussion is one that employs a language of western superiority and takes place among those who are “authorized” or so empowered to discuss it – the “professionals” and “experts” (Smith

2006). Lack of collaboration may not only be indicative of an inability to do so, but also indicative of a lack of desire to collaborate by one or more of the relevant parties. The interest or disinterest of a community is crucial to the success of cultural heritage management projects as the neglect of local knowledge systems, input, context, and the lack of local representation in heritage discourse can lead to a subsequent skew in heritage presentation and future work.

This kind of manipulation and devaluation of Bahamian history and heritage by authorities, such as the British government and subsequent Bahamas government, is evident in the history books that have been used to “educate” Bahamians for generations, in the lack of historical data at the community level and in the misrepresentations of heritage. For many years a blind acceptance and lack of investigation into the attributes of the Clifton Heritage National

Park led to the presentation of stone steps as “slave-cut” stone steps by park authorities. They were marked as the steps upon which our Bahamian ancestors were brought into slavery following the Middle Passage. Romantic descriptions of this area include “a gateway between

Clifton and the rest of the world…across them passed the first slaves from Africa, and the last cotton exported to Europe” (park signage) and “the path our ancestors took into slavery” (Save

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Clifton 2014). In reality, the Williamson Moving Picture Company cut the walkway for the filming of “20,000 Leagues Under the Sea”, which debuted in 1916 (Taves 1996; Smith 2014).

Until very recently, histories of The Bahamas have been written by non-Bahamians and absorbed by subsequent generations. The Honorable Oswald Ingraham, Acting Governor

General of The Bahamas and resident of Tarpum Bay, Eleuthera lamented this stating:

That is the big problem. Unfortunately, our history was not documented… The Bahamas, we just had Majority Rule come about in 1967 and prior to that we were run by the British…and the British, they had a way, in my opinion, of not wanting us to know very much about ourselves. So, you know, we studied history of the British and Europe, but never really [The Bahamas]…I mean, we could remember all the dates of Ponce de Leon and all that nonsense, and Guy Fox, but very little if anything was recorded about our history. (Ingraham 2014: 2)

Similarly, business owner and resident of Tarpum Bay, Eleuthera, Henry Allen, commented:

That’s one thing that the prime minister always says…that we fail to write…. it is important to be able to write… You would never know my grandfather came from Long Island unless you were able to interview me today, me tell you, and write it down. I probably would never write it down. (Allen 2015)

Still today, history books circulated throughout Bahamian primary and secondary schools privilege a history and heritage as told by single, often expatriate authors with similarly singular perspectives on which histories are important and should be told. A lack of initiative on the part of Bahamians can be an indication of a low valuation of history and heritage though, understandably so, past Bahamians have prioritized economics and the need for livelihood before cultural and historical products.

In privileging written histories over oral histories, many of these histories of The

Bahamas exclude the experiences of actual inhabitants of the settlements on the islands. Typical chapter divisions in a Bahamian history book include the pre-Columbian Lucayans, Christopher

Columbus, Spanish colony, English adventurers 1640-70, proprietors 1670-84, pirates 1695-

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1717, Royal Government (Woodes Rogers) and Eighteenth-Century government, the Loyalists,

Nineteenth-Century Government and Present society. Non-slave African arrival and settlement at

The Bahamas (From Bermuda and Black Seminoles from the United States), slavery, emancipation and subsequent African legacies are often much generalized, if at all mentioned.

The Bahamas website (Bahamas.com), a primary source for foreigners interested in traveling to

The Bahamas or learning of Bahamian history and heritage, includes a history page sectioned into the following subsections: Lucayan/Christopher Columbus, First Settlement, Age of Piracy,

Nassau Struggles (piracy and royal government), The Loyalists, Civil War and Prohibition and

Tourism and Independence. Today, 90% of the Bahamian population is of African descent, yet this history is altogether missing.2 The histories also tend to focus heavily on Nassau and the island of New Providence at the expense of the outer-islands. Though the Bahamian Islands may share a common history, it does not mean that the people of the islands share a common experience of that history. The histories of many Out Island settlements and their inhabitants are not presented.

A disconnect between Bahamian history, heritage and identity was reiterated in my experience participating in a 2012 field school in The Bahamas. A Bahamian high school graduate asked: “where did black people come from?” She wanted to know how black people arrived in The Bahamas. It was astonishing because History is a mandatory subject up to the 9th grade and beyond the school curriculum, societal events and holidays such as Fox Hill Day,

Emancipation Day and Junkanoo (a Bahamian cultural parade) all have African and slave roots.

This exposed a disconnection in histories relating to community settlement as well as disconnection between history and heritage as cultural practices.

2 CIA World Factbook.

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When approaching community history and heritage study in The Bahamas I have found it

useful to keep this context in mind. The majority of Bahamians are of African descent, Afro-

Bahamian history is scantly documented or discussed, the concept of heritage is not defined, and

history and heritage for some may be disconnected from present day cultural events. Probing into

heritage in The Bahamas poses many challenges as I am attempting to bring somewhat

subconscious, forgotten or unknown ideals to consciousness. This research explores this idea of

heritage and history at Tarpum Bay, Eleuthera. Tarpum Bay is a community located on the

southwestern coast of the island of Eleuthera, approximately 67 miles east of the capital island of

New Providence. This thesis engaged the community in a joint project of identifying and documenting heritage and underlying heritage values.

Organization and summary of chapters: In Chapter 2, I present an account of the development of Tarpum Bay as can be found in literature. I divide the history into subsections of

Settlement, Society and Industry because these were the broad categories covered in archival records and literature. Within these sections the information in organized in chronological order.

Chapter 2 exists for comparison and contrast to the oral record. The information presented is by no means a comprehensive history of Eleuthera. The history was selected on the basis of its influence and relevance to Tarpum Bay. For this reason and ease of reading, details of other settlements were excluded. Due to an expressed interest by residents and descendants in founding individuals and the people that formed the modern community, I include and expound on names associated with Tarpum Bay and attempt to link them to community development.

There are also obvious gaps in the history where the written record is silent.

In Chapter 3, I outline my project approach, research design, methods and detail the research area. I expand on the network sampling method known as the snowball technique used

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to contact participants for this study. I also review literary sources used in constructing the

presently recorded history of the community.

The Chapter 4 is a description of the collaborative component of this project. This chapter begins the incorporation of multiple perspectives and community voices. It explores the value and feasibility of historical and heritage projects at Tarpum Bay. It is found that the community values its history, historical products and is welcoming of investigation. The level of community involvement, goals and objectives are discussed.

The product of this collaboration follows in Chapter 5, which is a community history from the oral record. This chapter is divided into subsections of Settlement, Travel and

Communications, Society, Dialect and Sayings and Industry. I divided the chapter in this way to facilitate easy comparison with the information from the written record. Additional subsections of Travel and Communications, and Dialect and Sayings were unexpected categories of information that presented themselves in conversation with community members at Tarpum Bay.

The product of Chapter 5 is Chapter 6, which is an extraction of community heritage values. Chapter 6 reveals that heritage at Tarpum Bay is associated with people, both past and present, rather than materiality. It emphasizes social cohesion and family.

Chapter 7 builds on the value and importance of people and family to Tarpum Bay. I was extremely grateful for the opportunity to collect family histories and construct a community family tree. Chapter 7 is a discussion of many early families at Tarpum Bay, their descendants, contributions to community and how they are remembered. This chapter is accompanied by explications of the family trees located in the appendices.

In my conclusion, I position this study within the present body of work on social memory and heritage. I relate the annual homecoming festival to the notion of heritage being bound in a

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community of people, not necessarily a delineated community space or materials. I close with potential future directions for the sustainable development of Tarpum Bay heritage.

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CHAPTER 2 A WRITTEN RECORD OF TARPUM BAY, ELEUTHERA

Settlement

Prior to European contact in 1492, Lucayan Taino people occupied all of the major

Bahamian islands (Schaffer et al. 2010). The name “Lucayan” comes from the Spanish word

“Lucayos”, which is a translation of the Arawak words Lukku Cairi, meaning island people

(Keegan 1992; Berman et al. 2013). Keegan’s work, The People Who Discovered Columbus

(1992) and Bahamian Archaeology (1997) laid the groundwork for studies of Bahamian prehistory through the archaeological record and ethnohistory. In his diary, Christopher

Columbus detailed his encounter with this native group in The Bahamas. On Saturday, October

13th, 1492, he wrote:

At daybreak great multitudes of men came to the shore, all young and of fine shapes, very handsome; their hair not curled but straight and coarse like horse-hair, and all with foreheads and heads much broader than any people I had hitherto seen; their eyes were large and very beautiful; they were not black, but the color of the inhabitants of the Canaries, which is a very natural circumstance, they being in the same latitude with the island of Ferro in the Canaries. They were straight-limbed without exception, and not with prominent bellies but handsomely shaped. They came to the ship in canoes, made of a single trunk of a tree, wrought in a wonderful manner considering the country; some of them large enough to contain forty or forty-five men, others of different sizes down to those fitted to hold but a single person. (Columbus 1492)

The Spanish, who enslaved them, subsequently decimated the Lucayan population of The

Bahamas. At Eleuthera, remains of this prehistoric people have been found along leeward shores

and at Preacher’s Cave in north Eleuthera. In 1973, fifteen prehistoric open village sites were

identified by the presence of ceramic wares (Sullivan 1974). In 2007, two male and one female

skeleton was excavated, which date to AD 800-1300 (Schaffer et al. 2010). The period between the arrival of Columbus in 1492 and the arrival of European colonists in 1648 represents a gap in

Bahamian history yet to be filled. Craton and Saunders (1992) write that the Lucayans of The

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Bahamas were totally eradicated due to slavery, disease and seeking refuge at neighboring

islands of Hispaniola, Cuba and Puerto Rico. On Ponce de Leon’s voyage through The Bahamas

in 1513, he encountered a single Amerindian woman on Bimini or Grand Bahama, whom he

named “La Vieja” (Craton and Saunders 1992: 56). To date, there are no examples of

intermarriage or offspring between the prior Lucayan Taino population and the European

colonizers. In terms of Eleutherian and Bahamian heritage, prehistoric studies have found little

application, as present-day Bahamians are all descendant from elsewhere. The modern Bahamas

is a nation formed of colonial settlers with no indigenous tradition to draw from (Bethel 2000).

Geographically and historically, the country is considered a former British West Indian Colony.

The colonial history of Eleuthera and The Bahamas, as we recognize it, began in 1648

with the arrival of English and Bermudian Puritans. Religious conflicts between Royalists and

Independents led to the formation of The Company of Eleutherian Adventurers. Fleeing religious

persecution, they emigrated from Bermuda to The Bahamas, intent on settling the Bahama

Islands for Great Britain. The Articles and Orders of the Eleutherian Adventurers were published

on July 9, 1647. This idealistic document detailed the qualifications for admission into the

company and planned governance. It is considered to be the first constitution of The Bahamas.

Considering this, the island of Eleuthera is today peripheral to most Bahamian historiography, but it is central to its first colonization and governance of the country. The first members of the company were those men qualified by reason of their “godliness, justice, and sobriety” and those who could bring into the public stock the sum of one hundred pounds. William Sayle, who advocated religious freedom and free trade, led this group to Eleuthera. It is written that the fifty- ton ship, the William, left Bermuda with seventy adventurers (Bethell 1937: 83). Among those settled at Eleuthera were the family names of Sands and Knowles. Each first adventurer was first

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to have 300 acres of land for himself and his heirs to begin with and subsequently 2000 acres

(Articles and Orders 1647).

It was agreed that the proceeds of all wrecks, mines of gold, silver, copper, brass or lead,

ambergris, salt and rich woods, either tincture or medicament found upon or near the island

should be sold for the best price by agents appointed for that purpose and divided equally among

the owner or finder of the land, as the case may be, the first adventurers, and the public treasury

(Articles and Orders 1647). Subsequently in 1649, an uprising of the Royalist party in Bermuda

took place and many of the Independents, (“enemies of the King’s Company and Country”) sought refuge at Eleuthera. This group included Reverend Nathanial White, Reverend Stephen

Painter, lay leader Robert Ridley and sixty others. Social misfits were also intermittently sent to the island. They included unwed mothers, insubordinate blacks and Quakers (Day 2010:74). In

1656, the ship Blessing arrived at Eleuthera carrying free blacks who were banished from

Bermuda after a slave uprising. Among them was William Force, a free black man who was identified as one of the leaders in the uprising (Day 2010: 75). Though it is not clear what became of the group, this information suggests that Eleuthera was the site of the first free black settlement in the country.1

In the late 1650s, political conditions improved in Bermuda and those banished were recalled, their sentence of banishment having been declared “unjust and void” (Bethell 1937: 84;

Annual Report 1946). William Sayle returned to Bermuda in 1657 (Day 2010). The Spaniards

drove many others from the island in 1684, as they would periodically retaliate against pirates

raiding their ships and Bahamians plundering their wrecks (Saunders 1985; Craton and Saunders

1Life in Eleuthera was difficult to sustain. Hearing of the hardship being endured on the island, supplies were sent from Governor Winthrop of Massachusetts, who was also on the Board of Overseers for Harvard College. Brazilletto wood was returned in an expression of gratitude from the inhabitants in Eleuthera. The wood contributed to the construction of the young Harvard University. In 1957 The Bahamas was presented a plaque of brazilletto wood commemorating the exchange of gifts.

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1992:79; Annual Report). Many destitute families from Eleuthera subsequently emigrated to

Boston, Massachusetts, and Jamaica and settled by North Yarmouth near Portland, Maine

(Annual Report).

Pirates of all nationalities favored the Bahama Islands for their many deserted islands, their countless reefs and their narrow, intricate channels that could not be accessed easily by large vessels. While treacherous, the islands also possessed natural harbors that allowed small crafts to hideaway relatively safely. Despite these pirate attacks, by 1707, of the estimated six hundred inhabitants in The Bahamas there were about three hundred slaves living at Eleuthera,

Cat Island, Little and Great Exuma and New Providence scattered among little huts “ready upon any assault to secure themselves in the woods” (an account of Captain Chadwell to Robert

Holden in Saunders 1985: 1). At this time, there was no stable crop and very little agriculture.

The inhabitants grew provisional items and engaged mainly in seafaring activities including fishing, wrecking and turtling. They also engaged in woodcutting (mahogany, maderia, box wood and other varieties) (Saunders 2010: 70).

Another attempt at governance came in 1670 when Charles II of England granted The

Bahamas to six Lord Proprietors. The inhabitants of the islands instituted an elective assembly with Captain John Wentworth as Governor. At this time New Providence and Eleuthera are the major islands of The Bahamas. It is written:

Within 30 days after the instructions were received all the freeholders, inhabitants of New Providence and Eleuthera and the rest of the Islands, were summoned and required to elect 20 representatives of the people, together with the Governor and 5 Representatives of the Lords Proprietors and 5 other Councillors. (Bethell 1937, 64)

The Lords Proprietors confirmed Wentworth in 1671. An elective Parliament and Lower

House was established during the same year (Bethell 1937: 63). The first census of The Bahamas

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was taken in 1671 (Bethell 1937: 75).2 At this time, the population of the island of Eleuthera was shown to be 184 individuals. This was made up of 77 males, 77 females and 30 slaves (Annual

Report 1969). The proprietors, however, neglected the colony in favor of other interests

(Saunders 1985). The proprietary period lasted from 1670 to 1717 after which, the British Crown

resumed responsibility of the islands. The crown resumed control due to complaints by the

inhabitants of negligence. The colony began experiencing stability with the installment of the

first Royal Governor, Captain Woodes Rogers, in February 1718. At this time, there were 50

families on Eleuthera (Saunders 1985). Rogers restored law and order under the motto Expulsis

Piratis, Restitutia Commercia (Pirates Expelled, Commerce Restored). The result was an

increase in immigration to The Bahamas by 1721. Inhabitants engaged in cutting dyewoods,

which were traded with salt, turtle, turtle shell and seasonal fruits to the American colonies

(Bethell 1937: 71). Bahamians supplied Virginia especially, with salt and dyewoods.

The House of Assembly at Nassau opened for its first session on September 29th, 1729, at which time four individuals were elected to represent the island of Eleuthera. They were John

Bethell, John Carey, Joseph Ingraham and Paul Newbold (Hart 2004; Bethell 1937: 72). During the colonial period, the Resident Justice, Magistrate or Commissioner was the chief administrator on an Out Island. Eleuthera, being a large island, was divided into administrative districts.

Though there was only one resident justice per island, at Eleuthera this person was aided by assistants in select settlements. District commissioners later replaced resident justices.

The settlement of Tarpum Bay was located in the District of Rock Sound, Eleuthera, which stretched from a line mid-way between Savannah Sound and Tarpum Bay in the north and comprised all settlements south of that line. This included the settlements of Tarpum Bay, Rock

2 An enumeration of the inhabitants at New Providence can be found in the Registrar of Records Office Book C, pages 166-175.

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Sound, Green Castle, Deep Creek, Wemyss Bight, Waterford, Bannerman Town, John Millar’s

and Millar’s. The Rock Sound and Tarpum Bay district was divided into three electoral divisions

5, 6 and 7. Division 5 was of Tarpum Bay, division 6 Rock Sound and division 7 consisted of all

settlements south of Rock Sound. In order to vote, an individual had to be a male property owner

over the age of 21, excluding women and the majority of black men.

Previous to the American War of Independence, 119 heads of white families were settled

in Eleuthera with 350 slaves. One third of the inhabitants were listed as “coloured” in 1776 and

the population is described as living in nearly a dozen settlements strung along the leeward coast

(Saunders 1992: 174). At that time it is estimated that about 725 acres of land were under

cultivation. Peter Henry Bruce, military engineer employed to improve fortifications in the 1740s

wrote that the inhabitants of New Providence, Harbour Island and Eleuthera consisted of

Englishmen, Scots, Irishmen, Bermudians, free Negroes and mulattoes (Saunders 1984: 3). It is arguable that the Bahamian economy at this time was based on commerce and seafaring; therefore slaves were more highly skilled and experienced more freedom than those in the plantation Americas. Peters (1961) writes that plantation owners would have their slaves to cut wood when there was nothing else for them to do (Peters 1961: 140). Many slaves were also able to purchase their freedom (Bethel 2000: 9).

After the American War of Independence, thousands of American Loyalists from Georgia and the Carolinas began relocating to The Bahamas seeking to reestablish their plantation lifestyles through the cultivation of cotton (1783-1785). The Peace of Paris and signing of the

Treaty of Versailles (1783) spurred the migration of loyalists from Florida to The Bahamas. The typical loyalist was a male merchant, employee of a merchant, or a slave owning planter at the time of the American Revolution. He was either “first or second generation from Scotland or

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England, Presbyterian or Anglican, well educated and ‘bred to accounting’” (Peters 1962: 226).

Others joined from New York, many of whom were British soldiers and free Negroes (Peters

1961: 132). These loyalists were provided grants of land in The Bahamas from the Crown. Many

old inhabitants of The Bahamas also received free grants of land during this time. The amount of the grant depended on family size and number of slaves. Every head of family received 40 acres, every white or black man, woman and child in a family received 20 acres, at an annual quit rent of 2/- per hundred acres (Saunders 1985). According to Attorney General of the Colony, William

Wylly, in 1784 the main settlements were at New Providence, Eleuthera and Harbour Island

(Wylly 1789: 5).

According to the earliest plan of Eleuthera, properties on the western coast of Tarpum

Bay were allotted to W. Culmer, Jeremiah Culmer, Nottage, Campbell, Daniel Evans, R.

Knowles, W. Mingo, R. Sands and E. Griffin. The inland “Swamp Tract” of 200 acres is allotted to R. Culmer. A 1791 grant confirms much of this land allotment. Charles Campbell and his heirs are granted 129 acres bordered by vacant land, Tarpin Bluff and the sea. Also granted land were Nathaniel Bullard, John Culmer, Sarah Culmer, Jeremiah Culmer, Charles Culmer, Mary

Culmer, Joseph Knowles, William Knowles, William Carey, Charles Leary, William Culmer,

William Charlow, Samuel Knowles, Mary Knowles, Elizabeth Knowles Senior, Elizabeth

Knowles Junior, William Gibson, Jacob Justice, Sarah Grag, Richard Mingo, Thomas Knowles,

Dorothy Knowles and Michael Culmer. The race and ethnicity of these inhabitants are unclear.

In an unpublished file, Gail Saunders writes that the original settlers of Tarpum Bay came

over land from Bullards and that those from Bullards came from Savannah Sound. She writes

that the Culmers (of unspecified origin) and the Careys from Ireland were the founding families

of the settlement. James W. Culmer is known to have resided at Tarpum Bay, Eleuthera and

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descendent of one of the oldest families at Eleuthera. The Culmers were among the families

transplanted from England via Bermuda by Captain William Sayle (Bethell 1937: 192)3. The

Bethells were also among the Eleutherian Adventurers settled at the island in 1648, the original

two brothers being John and Nathanial (Bethell 1937). Descendants of these Bethells are known

to have settled at Governor’s Harbour, Eleuthera to New Providence, Harbour Island, Abaco,

Caicos Island and Florida.

The year 1807 marked the beginning of yet another wave of immigrants to The Bahamas.

The British Government’s Act for the Abolition of the Slave Trade outlawed the transoceanic

trade in African slaves. Illegally operating slave vessels were condemned and their cargoes freed at the nearest British colony (West 2003: 17). Crews from these vessels were tried in the Vice-

Admiralty Court and the Africans rescued from ships became known as Liberated Africans.

Vessels of all nationalities were intercepted and the Africans on board freed at Nassau. These freed Africans became the responsibility of the Crown of Customs (Chief-Customs Officer) who disposed of the new immigrants as paid laborers and indentured servants throughout the Bahama

Islands. They often lived and worked alongside slaves (Adderley 2006: 16). The last known group of liberated Africans to The Bahamas were rescued from the slave schooner Peter Mowell, freed at Nassau and dispersed throughout the colony. The Bahamas received approximately 6000 liberated Africans between 1807 and 1860 (Adderley 2006: 8). There were three tribes of

Africans represented at Tarpum Bay. They were the Yoruba, the Hussa and the Fullah

(McCartney 2000). Runaway slaves from the United States also established new homes in The

Bahamas up to their emancipation in 1863. The most well-known is the Black Seminole group who settled at Red Bays, Andros (Howard 2002). Table 1 is a list of persons comprising the first

3 J.W. Culmer is also a relative of David Culmer, a Loyalist, who obtained a grant of 57 acres of land from the Earl of Dunmore in 1788.

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enumeration of the inhabitants of Eleuthera. The settlement names opposite surnames indicate

that those surnames were still found in the particular settlement up to 1946.

Table 2-1. Early Inhabitants of Eleuthera (Bethell 1937: 85; Annual Report 1946; Register of Records Book C, pages 175-177). Settlement Surname Household John; Sarah, his wife; John, son (man) Elizabeth, Sarah, daughters (woman) Bethell Noah, Winer, Preneza, Jonathan (boys) Joannah, daughter (girl).

Nathaniel; Ann his wife; Nathaniel, son (boy) Bethell Mary, Bethia, Sarah, daughters (girls)

Andrew; Elizabeth his wife Been

Jacob; Mary his wife Bradwell

Bannerman Solomon; Ann his wife; Town Nathaniel, Charles, sons (men) Bullard Tarpum Bay Ann, Eliza, Ester, daughters (women)

William; Mary his wife Rock Sound Sarah, daughter; Carey Tarpum Bay William, son (boy)

John; Richard (man) Carey Mark, Abraham, sons. Carey, Mark (single man)

Carey Mark (single man)

Rock Sound Charlow Joseph; Martha his wife

Joseph; Martha his wife; Charlow Thomas, son (boy) Daniel; Mary his wife; Tarpum Bay Culmer Thomas, son Culmer Thomas; Judith his wife

Dickenson John; Mary his wife

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Table 2-1. Continued Settlement Surname Household

Dorsett Mary (single woman) William; Ameria his wife Evans Tarpum Bay John, son and 8 slaves

Elizabeth; Evans John, Joseph, sons; 2 slaves

Joseph, Mary his wife; Tarpum Bay Ingraham Duke (boy) Sarah, Mary, Ann, Bethia; Catherine, daughters

Benjamin; Rebeccas his wife; Ingraham Benjamin, son (man)

Ingraham William; Miriam, wife

Robert; Marths his wife; Tarpum Bay Knowles Eliza, Ann, Mary (girls) Rock Sound Thomas, Daniel, sons (boys)

Elizabeth, widow; Knowles John, Samuel (boys)

John; Ann his wife; Knowles Hannah, Judith, Sarah (daughters)

Benjamin; Rock Sound Kemp Jane, Mary (women) Martha, girl (daughter)

Anthony; Kemp John, Anthony, sons (men); Benjamin (boy)

Gideon; Martha his wife; Lowe Eliza, Martha, daughters (girls) Matthew; Sarah his wife; Lowe Thomas (man) Mary, Frances, daughters (girl)

Lowe John; Elizabeth his wife

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Table 2-1. Continued Settlement Surname Household

Rock Sound Newbold Sarah (single woman)

Samuel; Mary his wife; Newbold Eliza his daughter Charles; Oliver Thomas, Charles, John, Benjamin (sons) Mary, daughter (girl) John; Sarah, his wife; Penshaw Mary, Sarah, Sauannah, daughters (children)

Pinder Richard

Charles; Elizabeth, his wife; Ronland Charles, Jr.; Mary Coverley, daughter-in-law; 11 slaves Moses; Mary, his wife; Spencer Thomas, son; Mary, daughter Tarpum Bay Samuel; Sarah, his wife; Sands Rock Sound William, Samuel, boys

Samuel; Sarah, his wife; Sands John, Charles (boys)

Peter Jr.; Mary, his wife; Sands John (boy); Mary (girl) Richard; Ann, his wife; Sawyer William (man); John (boy); Mary and Sarah (girls) William; Hodon; Rock Sound Watkins Mary, William’s mother; Mary Susannah; 4 slaves Benjamin; Mary, his wife; Watkins Hannah, his sister (woman) 5 slaves William; Mary, his wife; Weatherly Martha, Mary (girls).

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In many cases, the settlements of South Eleuthera were named after British

administrators or large landowners in a colonial legacy. Tarpum Bay was previously called

Glenelg after Lord Glenelg, a former Secretary of State for the Colonies. Craton and Saunders

(1992) refer to it as a distant settlement where a black or colored majority was dominated by a white minority. They write that it was typical for a small number of whites to be attracted by commercial opportunities and construct a miniature replica of Nassau’s socioeconomic system based on race, differential wealth and economic power (Craton and Saunders 1992: 132). In old documents Rock Sound appears as “Wreck Sound” as its inhabitants were formally employed in wrecking. Weymss Bight was named in honor of Lord Wemyss, one of the early Scots

Proprietors. John Millars and Millars Town were named after Robert and John Millar. It is written that Robert and John Millar were English slave masters who lived in the District between

Bannerman Town and Wemyss Bight. In Robert Millar’s will (1835), the estate was left to his slaves. Bannerman Town was named in honor of Governor Sir Alexander Bannerman. In 1833,

William Johnson, Robert Millar (of the Millar plantation) and William Knowles were elected to the House of Assembly as representatives for Eleuthera. There is little more information on the political and administrative history of Tarpum Bay and Eleuthera between 1833 and the 1930s.

Streets at Tarpum Bay were improved for the first time and many others were built in

1908. It is noted that many of the streets were through swampy ground and that residents

traveling across rocky pathways to access distant fields located at Broken Bays and beyond.

Assistant Resident Justice, Joseph Culmer, writes that there is “great need for a road to be

opened along the sea shore leading from the settlement to ‘Broken Bays’ a distance of about 3 ½

miles because the people find it difficult to get to and from their fields, where the wind is in a

westerly direction, owing to the rugged pathway over the rock” (Annual Report 1908).

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During this time, however (the late 19th and early 20th centuries), travel within the archipelago was improving. Travel was mainly by sailboats, but a fortnightly steamship service had been established. The steamship traveled between Nassau and a few Out Islands, including

Abaco, Eleuthera, Cat Island, Long Island and Inagua. The Mail Boat was also used to travel between islands. This was a government service chartered to carry the post, though it also transported goods, people and correspondence. By 1919, the fortnightly mail boat serviced the

Rock Sound and Tarpum Bay District. Commenting on the state of the mail boat, the commissioner writes:

The present mode of traveling to Nassau on these mail boats, is far from comfortable, small vessels being used with absolutely no private rooms, and even without a toilet, and no more convenience than an ordinary sponger. Better vessels, with suitable accommodations must be supplied for the Mail Service if the industries of the Out Islands are to be opened up; as no strangers or any one else will take passage on such boats unless compelled to, by necessity. (Report 1919: 4)

In her book Bahamian Society After Emancipation, Gail Saunders writes that Out Island settlements were so self-contained and isolated that they had more interaction with Nassau for trade than with neighboring settlements (Saunders 1990: 59). Transportation between settlements was by foot, horseback, sailboat or schooner. Overland the trails were difficult to negotiate and travel around the island by boat was often equally difficult due to the shallow reefs and rocky coastline. It is not clear who had more likely access to which form of transportation, but the community history (chapter 3) shed some light on this subject. Cable and telephone communication were not introduced until after World War I.

Though gaps exist in the administrative history of Eleuthera, it is known that representatives for Eleuthera in the House of Assembly in 1935 were R.W. Sawyer, G.W.K.

Roberts and O.H. Curry. By the 1940s, a white mercantile elite of Nassau was dominating the

House of Assembly and they were often indifferent to the majority class of black Bahamians and

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the needs and desires of the Out Island communities. They owned all of the businesses along the

main street in downtown Nassau called Bay Street and came to be known as the “Bay Street

Boys”. This oligarchy maintained control of the country and forwarded their interests through

economic monopoly.

There were some exceptions to the oligarchy. For example, George Baker was elected as

a representative for Eleuthera in 1949 and brought much prosperity to the laboring class at South

Eleuthera with the establishment of a canning factory in Rock Sound, through which they would

sell their produce. Also elected were George William Kelly Roberts and Asa Hubert Pritchard.

The Progressive Liberal Party (PLP) was formed in 1953 to challenge the white oligarchy. The

PLP sought to represent all Bahamians and gain equality for the black Bahamian majority. In

response, the Bay Street Boys formed the United Bahamian Party (UBP) in 1958. George Baker,

being white, became a member of the United Bahamian Party. George Baker was reelected in

1956 with A. H. Pritchard and Charles Trevor Kelly; and again with the defeat of the PLP in the

1962 election with his brother Useph Baker and Charles Trevor Kelly.

The UBP was unseated in 1967 when the PLP won the general election and Lynden O.

Pindling became the first black Premier of the colony. Though George Baker was again elected

as representative for Eleuthera, he shared this position with PLP representatives George

Thompson and Preston Albury. After the 1962 defeat, the PLP had rallied and won Bahamians in

1967 with rhetoric of nationalism. The party sought to create a sense of Bahamian national

identity separate from that of the British and establish the country as an independent nation. As

Bahamian anthropologist Nicolette Bethel expresses, Bahamian independence became “more the outcome of racially-based competition than the result of some universal, nationalist uprising”

(Bethel 2000: 16). National symbols emerged with rhetoric similar to that of the Black Power

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movement in the United States, “the darker one’s skin, the purer one’s status as a ‘true’

Bahamian” (Bethel 2000:17). Through the work of the Progressive Liberal Party an African

heritage was emphasized at the expense of others as Bahamian national identity. A petition from

the island of Abaco, home of a large population of white Bahamians, to secede from the

proposed Commonwealth of The Bahamas, evidences the racial division created.

Upon independence on July 10, 1973, Pindling became the first Prime Minister of The

Bahamas. It is written that in the District of Rock Sound and Tarpum Bay, the first independence

was celebrated by attending a church service. The rest of the day was spent quietly and there

were dances at the various settlements and hotels during the night (Annual Report 1974).

Table 2-2. Chronology of events influencing the development of Eleuthera, Bahamas. A Chronology 1629 The Islands of The Bahamas granted to Sir Robert Heath, King Charles I’s Attorney General. Formal annexation of The Bahamas by the British. 1647 The Company of Eleutherian Adventurers incorporated to settle at Eleuthera.

1648 The Eleutherian Adventurers arrived at Eleuthera and founded the first republic in the New World at Eleuthera. 1649 Act passed by Cromwell’s Parliament authorizing settlement of the islands.

1670 Islands given to the Lord Proprietors of the Carolinas for rule.

1704 Bahamas occupied by the Spaniards (1704-1717).

1718 Royal Government enacted.

1729 The first session of the House of Assembly began.

1695 Creation of the City of Nassau approved.

1746 The first Bahamian Parliament established at Governor’s Harbour, Eleuthera.

1781 Spaniards re-captured the Bahama Islands.

1783 The Bahama Islands restored to Great Britain by the Treaty of Versailles. The immigration of American loyalists began. 1789 The first U.S. Consulate General established at Governor’s Harbour or Cupid’s Cay, Eleuthera in July.

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Table 2-2. Continued A Chronology 1822 Registration Act passed requiring all slaves to be registered.

1838 Slavery was fully abolished.

1860 American Civil War begins. Blockade-runners begin using Nassau as a base. Out- Islanders are also involved. 1865 End of Blockade Running era.

1897 Haynes Library built at Governor’s Harbour.

1920 Prohibition begins and rum runners out of The Bahamas begin operation.

1933 End of prohibition and rum running.

1936 Austin Levy established a dairy and poultry farm at Hatchet Bay.

1939 Beginning of World War II and the end of sail powered cargo ships.

1940 A destroyers-for-bases agreement between the US and UK led to establishment of bases at Eleuthera, Grand Bahama, San Salvador and Mayaguana. They were to play a major role in the early days of the Space Age when missile tracking stations were set up at Bahama bases (Bahamas Handbook 2003: 413). 1943 The Contract finalized in March. Bahamian men begin to emigrated to the United States as agricultural laborers. 1954 George Baker opened canning factory at Rock Sound.

1959 Juan Trippe built Cotton Bay Club.

1962 Universal adult suffrage granted; Bahamian women voted for the first time.

1967 Majority Rule – The Progressive Liberal Party won the general election on January 10th.

1970 Juan Trippe acquired thousands of acres at Powell Point for the Cape Eleuthera Resort.

1973 The Cape Eleuthera Resort opened. The Bahamas became an independent nation on July 10th. 1975 The Hatchet Bay farm taken over by The Bahamas government.

~1978 Cape Eleuthera closed.

1984 The Bahamas government closed the Hatchet Bay farm.

- Winding Bay closed.

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Table 2-3. Population of South Eleuthera 1940 – 1969. Population of the District of Rock Sound and Tarpum Bay 1940 1941 1944 1953 1959 1960 1962 1963 1964 1965 1966 1968 1969

Tarpum Bay 720 630 611 630 750 740 840 649 649 649 751 850 1000

Rock Sound - 740 735 740 1100 1110 1110 1011 1011 1011 1103 1200 1500

Green Castle - 400 304 400 425 410 410 385 385 385 448 550 600

Wemyss Bight - 600 294 600 600 540 540 395 395 395 416 500 520 Deep Creek - 300 325 300 500 500 500 313 313 313 348 400 400 Waterford - 120 166 120 50 70 70 90 90 90 100 120 120 John Millar’s - - - 30 30 30 30 30 30 33 30 30

Millar’s - 150 115 150 ------71 80 80 Bannerman Town - 130 182 130 207 - - - - 112 45 50 50

Bannerman Town & Millers - - - - - 200 200 112 112 - - - -

Total 3070 2732 3070 3662 3600 3700 2985 2985 2985 3315 3780 4300

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Society

It is written that a spirit of “Yankeeism” prevailed among the Loyalists of the northern

Bahama Islands. Loyalists used the term ‘Conch’ to refer to the older inhabitants of The

Bahamas and their descendants. Thelma Peters writes that those settled in Abaco, north

Eleuthera, Harbour Island and Spanish Wells tended to oppose racial mixture. Many of these settlements remained predominantly white, maritime communities (Peters 1960: 62-63). People of the black settlement of The Bluff in North Eleuthera would visit Spanish Wells during the day to sell produce and work. However, they were not permitted to stay overnight. Governor’s

Harbour also exhibited residential racial segregation. Persons of color lived on Cupid’s Cay, while the white people lived on the mainland (Saunders 1990). Cupid’s Cay was separated from the mainland by a narrow ridge of sand. Little is written of racial segregation at Tarpum Bay, thereby making this an interesting aspect of culture to explore; whether the sentiment pervasive in the north was shared in the south. The only mention of inequality is found in a letter from a stipendiary magistrate to the Colonial Office in 1835 (early in the emancipation process). It was written that resident owners at Tarpum Bay were monopolizing the arable land and were uninterested in promoting the industry of manumitted slaves (Craton and Saunders 1998: 14)

In 1916, there were two public libraries in the district. One was at Rock Sound and the other was at Tarpum Bay. There were four postal stations – Tarpum Bay, Rock Sound, Wemyss

Bight and Bannerman Town. There were many burial societies, lodges and friendly societies at

Tarpum Bay and within the district at large. Original burial and friendly societies emerged in post-emancipation years within black communities to assist in the transition to free society and played a significant role in burying the dead and aiding the sick and aged (Saunders 2010: 36;

Johnson 1995; Annual Report 1946). As they grew, the societies sponsored civic, religious and social activities aimed at strengthening the free black communities. Friendly societies would

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later become associated with lodges. Some of these lodges in The Bahamas included the black

Freemasonry, the Elks and the Odd Fellows. Friendly societies in New Providence have been discussed in past scholarship (Johnson 1995; Adderley 2006; Saunders 2010), though the details

of their presence on the Bahamian Out Islands have not been equally explored. In South

Eleuthera there were two Grand United Order of Odd Fellows (GUOOF) lodges. One was at

Rock Sound and the other at Tarpum Bay. The other friendly societies and lodges are not listed

(for more information on societies at Tarpum Bay see chapter 3).

There were four schools in the Rock Sound and Tarpum Bay District (Annual Report

1916). They were three Board Schools and one Grant-in-Aid.4 Primary education was

compulsory for children aged 5 to 14. School attendance during the latter months of the year

typically declined throughout the district, as older boys especially were needed to assist in the

tomato industry, which was a main industry and export at the time (Annual Report 1919). It is

noted that in 1919 large numbers of men emigrated from the district to Florida in search of

employment. The commissioner laments the agricultural loss of that year, the high prices of

foreign foodstuffs and the lack of encouragement for men to remain at home. Saunders (1990)

adds that during the early years of the depression (1929 – 1932) Bahamian Out-Islanders suffered severe hardship as traditional industries of farming and fishing were failing in part due to a succession of hurricanes (Saunders 1990: 52). As a result, many Out Island families relocated to New Providence during this period.

Early houses in Tarpum Bay were A-framed two storey wooden and stucco structures.

Kitchens and washrooms were separate buildings near the main house. Wooden homes gave way to structures of local stone and lime, and later to cement, or tabby walls and local lime with

4 A grant-in-aid school was one that was subsidized by the government.

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cement and tiled floors (Annual Report 1946, 1962, 1966). Those in Rock Sound and Tarpum

Bay typically consisted of five or more rooms while in most other settlements houses consisted most often of two rooms – a bedroom and sitting room. Newer homes had shingled roofs, tiled floors and indoor kitchens. The change in building materials and practices is attributed to damage by termites, the training of local carpenters and masons to produce better quality work and the prosperity of the individual (Annual Report 1954, 1966). Young men were learning these trades through apprenticeship - carpenters, masons, mechanics, plumbers and electricians.

Between 1941 and 1959 the area of Tarpum Bay had expanded from ¾ square miles (1.9 km²) to one square mile (2.6 km²). In 1957, Tarpum Bay was still acquiring drinking water from wells drawn by windmills, stored in a reservoir and distributed by standing pipes. A government project was underway to allow the settlement to connect to the mains and enjoy running water like the neighboring Rock Sound (Annual Report 1957).

During World War II, The Bahamas was used by Germans as a hunting ground and by the allies as an international transit hub. Between March and August of 1942, German and Italian submarines frequented the Bahamian archipelago seeking to destroy cargo ships carrying war material including oil from Texas and Venezuela to Great Britain. U-boats waited for ships to emerge from the various channels leading to and from the Windward Passage (Handbook 2012:

116). These attacks and sinkings were not reported at the time due to wartime censorship

(Bahamas Handbook 2012: 114). Approximately 20,000 vessels were used to supply England through The Bahamas and 75 U-boats attacked at least 110 of them. They sank or badly damaged

12 of them directly in Bahamian waters, leaving 362 survivors to struggle ashore on various islands. Bahamians from all walks of life aided survivors.

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Industry

Prior to the arrival of the Loyalists, industries of the inhabitants of The Bahamas included fishing, wrecking, turtling and woodcutting. The little agriculture that took place included guinea corn, peas, beans, potatoes, yams, plantains and bananas (Saunders 1985: 20). Farming often took place on commonages or on generation land. Commonages were lands held by the inhabitants of a settlement in common. In the year 1782, volunteers from Rock Sound and

Tarpum Bay joined Colonel Andrew Deveaux’s forces in recapturing New Providence from the

Spaniards. In recognition of their services, the volunteers were granted large acreages around their settlements from the British Crown (Annual Report 1946).5 These grants of land became known as Rock Sound and Tarpum Bay Commonages (Annual Report 1946). Generation land was land passed down through family, though titles often did not exist for such land.

The Loyalists sought to establish a plantation economy built on the production of cotton.

Two types of cotton were planted. They were Anguilla cotton and Georgia Cotton. Anguilla cotton was not able to withstand the rainy season or cold winds. Georgia Cotton was found to be better suited to the climate. The cotton economy, however, was not sustained. By 1805, the crop was determined to be a failure due to the attack of the chenille worm and red bugs, the exhausted state of the soil, inexperience of the planters, poor management and the climate (Saunders 2010,

71). As a result, The Bahamas never became a true plantation economy. The status of the plantations and prevailing economy between the failure of the cotton industry and the emancipation of slaves is uncertain. According to Saunders (1985):

Many of the plantation loyalists bought business or residential properties in Nassau, which became a ‘kind of physical and psychological bridge between the yankee culture to the north and the plantation economy culture to the south’ and the

5 The Tarpum Bay Commoners Rules made under the authority of the Commonage Act (Chapter 123) were published in the official Gazette of 1926 as Notice No. 144.

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arena in which they fought. Many lived in Nassau as businessmen, lawyers and government officials, at least part of the year, with their plantations being run by overseers. (Saunders 1985: 16)

In the late 19th and early 20th centuries absentee proprietors operated their estates through

an exploitative labor tenancy and a share system. In the share system, common after the end of

slavery, landowners supplied land to tenants in exchange for a share of the crop, which was

typically a half or third (Saunders 1990: 61). As the pineapple industry began prospering in the

1840s6, tenants started relying on landowners for credit and provisions such as pineapple slips,

manure and fertilizer. These advances in cash and kind were then deducted from the pineapple

sales by the landowner and often left the laborer at a loss. The island of Eleuthera led in the

growth of pineapples, though they were also grown in Abaco, New Providence, Cat Island and

Long Island. Close proximity to the American coast allowed Abaco and Eleuthera to lead The

Bahamas in the export of pineapples. In popular literature, Gregory Town, Eleuthera is

recognized as a chief producer of pineapples and the entire island has been branded as such7.

Saunders (2003) adds the settlements of Governor’s Harbour and Rock Sound in the growing and export pineapples. Englishman L.D. Powles was appointed Stipendiary and Circuit Justice in The

Bahamas in 1888. In his reports published in Land of The Pink Pearl (1996) he writes that

Hatchet Bay and other northern settlements are noted as chiefly pine-growing settlements

(Powles 1996: 110). He also writes that agriculture is the primary pursuit at Rock Sound, the chief products being pineapples and tomatoes, and the presence of a pineapple-preserving factory at the settlement (Powles 1996: 117).

6 The first shipment was made to England in 1844.

7 An annual Pineapple festival is held in Gregory Town. The Island of Eleuthera is represented by a pineapple on The Bahamas’ official website (www.bahamas.com/islands/eleuthera).

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Though little known, Tarpum Bay too was a busy port of entry and shipping center. In an unpublished file, Saunders writes that Tarpum Bay was a bustling port for shipping pineapples in the late 1800s. In an annual report of the district it is written:

Rock Sound or New Portsmouth has been one of the principal Ports of Entry in the Out Islands for nearly a century. Tarpum Bay likewise was at one time a busy shipping center. Both settlements derived their trade from the citrus and pineapple industries, and sailing ships carried cargoes to England, Spain, France, and the U.S.A. (Report 1966)

The 1885 crop is noted as the largest on record at a value of $47,320 (Saunders 2010:

82). The first pineapple canning factory was established at Governor’s Harbour in 1857. In

1876, Member of Parliament J.S. Johnson opened The J.S. Johnson Canning Company in

Nassau, which opened branch plants in Eleuthera. The Thompson Bothers of Gregory Town also operated a pineapple-canning factory (Sun White brand 1946-1968) and in 1954, George Baker, a member of the House of Assembly for Eleuthera, established Bahamas Best Products canning factory in Rock Sound. The decline of the Bahamian pineapple industry is attributed to exhausted soil, inadequate packing methods and competition from foreign markets that employed cheaper labor. Assistant Resident Justice at Tarpum Bay wrote that 1908 saw a very small crop of pineapples and “it is due to the degenerated stock, the industry will not revive until there is a general circulation of imported stock” (1908). Those producing pineapples were those who could afford to purchase new plants.

By the late 1880s and 1890s, sponging became a thriving industry. Nassau merchants owned many of the sponging boats and hired Out Island men on the truck system. Oftentimes, these merchants were white and also owned a grocery store (Saunders 2003; Saunders 2010: 78).

The merchants supplied food and provisions in kind (flour, sugar, tobacco and clothing) to the men and their families at a high profit. Upon returning from sponging voyages, which lasted 5 to

8 weeks, merchants made deductions that often left the fishermen at a loss (Saunders 1990: 62).

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In 1901, there were 5,967 men and boys employed from 265 schooners, 322 sloops and 2,808 open boats (Saunders 2010: 78). The sponging industry gradually declined until it ended in 1938 when a fungus spread through the sponge beds.

Governor Shea Ambrose proposed the development of the sisal industry using British capital to eliminate the credit and truck system that was perpetuating poverty. In 1889, legislation was passed to encourage its cultivation. By 1890, the industry was established. Sisal was grown at Eleuthera, Andros, Long Island, Exuma, Rum Cay, Cat Island, Inagua and Abaco.

Laborers were paid weekly in cash until 1912 when world prices fell and sisal plantations on the

Out Islands could no longer sustain themselves (Saunders 1990: 63).

During the American Civil War, blockade running became a source of prosperity for

Bahamians. Many Bahamians became involved in the trade of cotton and ammunition and

Nassau became an important and neutral port for the exchange. Though it is extensively written how Nassau was impacted by blockade running, it is unclear how the Out Island communities may have been. Similarly, the passing of the Volstead Act in 1919 and the onset of the prohibition and rum-running era brought many significant changes to Nassau. The Out Islands were neglected.

The 1916 Commissioner’s Annual Report on the District of Rock Sound and Tarpum Bay reports farming to be the staple industry of the district. Chief exports were sisal, pineapples and tomatoes. There were no factories. All sisal was cleaned by hand. Sisal was the principle cultivation of the inhabitants east of Rock Sound. The fiber was being used to make ropes for horses and boats, and being sold for good prices. Reports cite that “this year instead of the people therefore eating their own produce, grown by themselves, there [sic] are able to buy the imported articles for a change” (Annual Report 1916). Three years later, the commissioner wrote:

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Only by compulsion will some be induced to clean the fibre properly. Talking is of no use, and the way to the brain of many is only through the pocket. If this inspection of Sisal had been carried out years ago, the Bahamas Sisal would not have been such a low priced article in the New York market today. In any part of the District and wherever raised, Sisal even at low prices serves to keep the wolf from the door. It is the poor man’s friend, and every inducement and effort should be made to encourage the industry. (Annual Report 1919)

In 1916, there were two regular packinghouses for crating tomatoes in the district; one

was located at Tarpum Bay and the other at Rock Sound. The commissioner reports that a large

number of growers are crating their tomatoes at Tarpum Bay and that those doing so report better

results. In 1919 over 50 horses were imported from Long Island to Tarpum Bay to assist in the

tomato industry (Annual Report 1919).

The year 1919 was a depressing one for the agricultural district. A hurricane on

September 8th severely damaged the fields. This was followed by a drought, which finished

destroying what the hurricane did not (Annual Report 1919). The potato weevil decimated the

sweet potato crop, which was once plentiful in the district. Large quantities of cassava were

planted and lost in the hurricane. In expectation of high tomato yield, the Opolinski Tomato

Company had been built at Tarpum Bay and was the largest in the district. The Sawyer-Godfrey

Tomato Company in Rock Sound followed this. There were also several small local packing places. Unfortunately, the drought retarded planting and the growth of the tomatoes. The commissioner also laments the lack of adequate transportation for the tomatoes.

The Miami route does not suit, as there is too much handling, and freights are so high that by the time the fruit reach the New York market, they are often in such bad condition that they are a loss to the shippers. What is required is direct transportation to New York, and until this is secured, the growers and shippers will not derive the benefit from the tomatoes, which is their due. (Annual Report 1919)

Regardless of transportation woes, tomatoes grew into the chief export of the district as early as 1911 (Annual Report 1911). Mr. W.R. Watkins who was manager of the tomato packinghouse and a large cultivator himself introduced a motor truck to Rock Sound, which was

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used to transport tomatoes within the locality to the packinghouse at Rock Sound (Annual Report

1922). By 1922, beans and peas were a staple product for home consumption and export to

Miami. Cassava was shipped to Nassau markets; pineapples were being grown on a small scale.

Each family raised sheep, goats and pigs, but no one was doing this on a large scale. Young

women produced drawn (thread) that they traded and it is reported that practically no sponging is

done during this year.

Tarpum Bay consistently led the district in the export of tomatoes since 1924, though a

number of these tomatoes were grown at Red Bay in Wemyss’ Bight (Annual Report 1924). In

June of 1937 the Board of Agriculture visited to assist the people of the district by encouraging the formation of Tomato Growers’ Associations in the various settlements by supplying fertilizer

and seed at reasonable prices and appointing inspectors to supervise the grading and packing of

the fruit. Five Tomato Growers’ Associations were formed in the district including one at

Tarpum Bay (Annual Report 1940). Crate material was being imported to the district from

Nassau along with fertilizer, foodstuffs, building materials and clothing.

Contributing to agricultural development at Eleuthera was American Austin Levy. He

was originally attracted to the climate of The Bahamas and established a residence at Cable

Beach, New Providence. He later acquired approximately two thousand acres from the Hatchet

Bay Company’s holdings in North Eleuthera for the establishment of a dairy and poultry farm in

1936 (Bethell 1939: 182). Levy was the largest employer in the area and established much of the

infrastructure at Hatchet Bay/Alice Town. His Hatchet Bay Plantation consisted of 26 residential

houses, an office block, a stores block, 28 chicken houses, a poultry processing plant, creamery,

feed mill, power plant with five generators, dock, marina, many other storage buildings, farm

machinery and transportation equipment (Thompson 1982: 172). Levy imported cattle from his

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Sherman Stock Farm in Massachusetts and supplied chicken, eggs, milk and ice cream to settlements on Eleuthera and to Nassau. At South Eleuthera, Livestock Terminal and Forwarding

Company, a subsidiary of Union Stockyard of Chicago, maintained a modern cattle ranch at

Rock Sound. Many local men were employed at the ranch and cattle were shipped from Rock

Sound as far as Canada (Annual Report 1966: 11).

By 1945, the inhabitants of the Rock Sound district were widely engaged in tomato farming and laborers from the neighboring islands of Exuma and Cat Island were immigrating for employment. Men, women and children were engaged in tilling the soil. Females were employed for planting and weeding the tomato fields while others found employment in the packing sheds. Rock Sound cultivated tomatoes on a larger scale than in previous years and net profits amounted to approximately 129,180 pounds, 13 shillings and 5 pence. Barges were typically used in the export of tomatoes. Other vessels engaged in carrying tomatoes to Nassau received 6 pence per crate, which was less than when the barge was used (Annual Report 1946).

In 1946, more tomatoes were being produced at Tarpum Bay than at any other settlement

on Eleuthera (Annual Report 1946). This is attributed to improved methods of agriculture,

though it is not explained what these methods were. George Baker opened a canning factory at

Rock Sound in 1954 under the Bahamas Best Products brand. He also started a pineapple plantation in 1966 (Annual Report 1966).

In 1959, as farming was fading as an industry throughout most settlements, Tarpum Bay

was still growing the most produce in the district. Tarpum Bay fruits and vegetables were being sold in the hotels as far as Governor’s Harbour (Annual Report 1959). Fishing is hardly mentioned as an industry. Fishing was done on a small scale for subsistence purposes and local

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markets. The fishermen moved up and down the coast in boats equipped with small wells that held a half to a barrel of fish. Fishing was done with cotton line, wire pots or traps.

While it is known that farming was taking place in the district, the years 1943 – 1966, were also known for the Contract. The Contract, also called The Project, was a negotiated agreement between the government of The Bahamas and the government of the United States for the recruitment of Bahamian laborers to fill shortages created by World War II. The agreement was finalized in March 1943 after which many Out-Island men (18 years and older) began emigrating from The Bahamas to the United States. Bahamians were employed on farms and plantations in Florida, throughout the Eastern United States as far as New York, and as far west as Indiana (Saunders 2010: 17). Money was deducted from workers’ wages as a family allowance to the worker’s family in The Bahamas or deposited for the worker in the colony’s

Post Office Savings Bank. It was noted that family allowances received through the Labour

Office from workers in the U.S. were a valuable assistance to the dependents left behind in the district (Annual Report 1944). In 1945 a sum of over £4500 was paid out from the Labour Office

(Annual Report 1945). At this time, women, with the assistance of children, were forced to maintain the farms on the islands. Many men were not able to readjust to life on the islands after the Contract. These men sent for their families and remained in the United States or relocated to

Nassau (Saunders 2010: 20).

The establishment of The Bahamas as a year-round, world-class tourist destination is attributed to Development Board Act passed in 1914. This established The Bahamas

Development Board with objectives to promote tourism, negotiate with carriers and coordinate tourism development efforts (Cleare 2007: 68). Lawyer, businessman and politician, Stafford L.

Sands, led the board as Chairman. The Hotel Encouragement Act passed in 1949 led to increased

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investment in construction and real estate. This act allowed for customs duty refunds on

materials used in the construction or refurbishment of a hotel. It also granted the owner a 10-year

exemption from real property tax and a 20-year exemption from direct taxation on hotel earnings

(Cleare 2007: 114). In order to qualify, hotels on New Providence had to have at least twenty

rooms. Hotels on the Out Islands needed at least ten.

History books, such as Historic Bahamas (2010) by Gail Saunders and A History of

Tourism in The Bahamas (2007) by Angela Cleare, emphasize tourism developments at New

Providence. Though little documented, Out Island communities were undergoing major changes

also. During the 1930s and 1940s much land in the Rock Sound and Tarpum Bay District was

sold to and developed by foreign interests.

In South Eleuthera, Arthur Vining Davis was developing land at an unprecedented rate.

Davis served as president and later chairman of the Aluminum Company of America (ALCOA).

He was introduced to the island by Bahamian real estate developer, Sir Harold Christie in 1939.

During the 1940s, he established South Eleuthera Properties Limited, acquired approximately

35,000 acres on Eleuthera and set the island’s tourist industry in motion (Cleare 2007: 120).

South Eleuthera Properties would come to operate the Rock Sound Club, the Cotton Bay Club,

the Winding Bay Club, the Eleuthera Beach Inn and Three Bay Farms. Davis also operated the

Davis Harbour Marina near Wemyss Bight, sports fishing boats for hire, a hardware store,

supermarket and a machine shop where the company’s vehicles, boats, and equipment was

serviced.

Davis’ Three Bay Farms engaged in large-scale farming at Rock Sound. He erected a tomato-packing house that was perhaps one of the most modern in the Bahamas. The farm had biweekly sailing to Nassau by the M.V. Three Bays. In later years the farm operated the M.V

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Rock Sound and the M.V. Comet between Nassau and Rock Sound. The M.V. Rock Sound made frequent trips to Miami and returned directly with an assorted cargo (Annual Report 1944).

Three Bay Farms contributed to the development of the community in many ways. A modern schoolroom was erected at Rock Sound in exchange for old buildings and sites owned by the

Board of Education (Annual Report 1940). Improvements were made to the road between

Tarpum Bay and Bannerman Town; buildings were constructed for housing machinery, storing stocks of lumber and cement, and for housing workers. Other buildings were renovated. The farm introduced electricity to Rock Sound in 1944 as well as running water. The power plant was supplying electricity and the Eleuthera Water Supply was supplying water to the Rock Sound community and later all of Eleuthera, under government supervision. With the exception of a few

American employees the entire staff were Bahamians. Several thousand pounds were paid in wages during the year. Laborers from the different settlements, including Tarpum Bay, and neighboring islands of Exuma and Cat Island also found employment at the development. In

Rock Sound and Tarpum Bay the Government docks were repaired.

Juan Trippe, founder of Pan American Airways, also took interest in South Eleuthera. In

1959 he built the Cotton Bay Club with an 18-hole golf course designed by Robert Trent Jones.

He also bought the Rock Sound Club from Davis and expanded the Rock Sound airport. Pan

American Airways began a jet service between Rock Sound and the U.S. in 1964 with two

Boeing 707 aircrafts. By 1966, Pan American Airlines had two daily flights between New York and Rock Sound via Nassau (Annual Report 1966). At the same time, Bahamas Airways was operating daily flights between Nassau and Rock Sound. Over 200 private planes visited the island in 1962, the majority from the United States. Many yachts frequented Rock Sound, the

Davis Harbour Marina, Cotton Bay and Powel Point. The Powel Point area gained a reputation

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for sports fishing. Five fishing cruisers were owned and operated by South Eleuthera Properties

for charter to tourists. A highly successful summer fishing tournament was held at the Cotton

Bay Club by Nassau anglers (Annual Report 1966). In 1970 Trippe began the development of the

Cape Eleuthera Resort in partnership with GAC Properties from Florida. The resort, featuring a

marina, clubhouse, villas, golf course, airstrip and home sites opened in 1973 (Smith 2013).

Eleuthera was transformed into the #1 destination in the region (Cleare 2007: 120). On behalf of the Cotton Bay Foundation, Mr. and Mrs. Juan Trippe awarded scholarships to outstanding students in the district. The scholarships were tenable for five years of study at St. Augustine’s

College, a private high school in Nassau.

When Juan Trippe died in 1981, Cape Eleuthera was taken over by Abdul Bougary of

Saudi Arabia. It was closed two years later. The Cotton Bay estate was sold to Nassau businessman Frankie Wilson, who sold it to Columbian billionaire Luis Carlos Sarmiento (Smith

2013). The Bahamas Government acquired Levy’s Hatchet Bay Farm in 1975. The farm was closed in 1984. By 1980, all major resort developments had closed. It is uncertain from the literature the reason for the closures on Eleuthera. In his article A Story of South Eleuthera

(2008), Larry Smith writes “the Pindling Government was putting the screws on the owners”, but it is unclear if this was in relation to the Cape Eleuthera development or all developments. In relation to a foreign development at Freeport, Grand Bahama, Cleare (2007) writes of the PLP’s sentiment that “exclusion of Bahamians from the social and economic mainstream of a foreign enclave was intolerable as was the surrender of governmental control over immigration and other administrative functions” (Cleare 2007: 204). In the following paragraph she writes that French

Leave closed in 1970 and the Rock Sound Club in 1973. It is suggested that the closures were related to governmental changes. On March 18, 1975, the Bahamas government purchased the

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assets of the Harrisville Company and its subsidiaries, Eleuthera Limited and Bay Street

Properties Limited.

As previously mentioned, the information presented in this chapter is not a comprehensive history of Eleuthera. This chapter is a context for the development of the Tarpum

Bay community as can be gleaned from documentary sources. The history was selected on the basis of its influence and relevance to Tarpum Bay, Eleuthera. Therefore, details of other settlements were excluded. Also excluded are details of commerce such as quantity of imports and exports for each year. Instead, I state chief products and changes in production over time.

This history shows that a written record of Tarpum Bay is not consistent or complete. Significant gaps in the record include activities concerning the islands between 1492 and European colonization in 1648, the activities of Africans introduced by the Eleutherian Adventurers (1648) and later Loyalists, the movement and settlement of those slaves who purchased their freedom, administration and economies of settlements between 1833 and the 1930s, social/racial dynamic in south Eleuthera, the status of plantations between the decline of cotton (1805) and emancipation (1838), and the effects of blockade and rum-running on Eleutheran communities.

Some of these gaps may be filled through further archival research, while others may only be accessible, answerable and/or enlivened through social memory as presented in the following chapters.

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CHAPTER 3 PROJECT APPROACH

I have attempted to conduct this research and present this ethnography in a community-

conscious way. This means that I listened for any community needs and desires throughout the

process and sought to accommodate them as much as possible. In doing so, this heritage study at

Eleuthera, Bahamas utilizes a critical approach that is being increasingly advocated by

anthropologists (Harrison 1991, 2008; Denzin, Lincoln and Smith 2008; McGuire 2008). As

McGuire describes in Archaeology as Political Action, uncritical archaeological and heritage inquiry poses the dangers of triviality, complicity and unexamined prejudice, which history has shown (McGuire 2008: 19). Whereas early anthropology and heritage frameworks have often focused on materiality at the expense of community context and interpretation, the definition and direction of heritage is left to the people to whom it belongs. In doing so, this thesis is rooted in the voices and perspectives of the people of Tarpum Bay.

Within the community history and heritage chapters, community voices displace what literary theorist, Catherine Belsey, refers to as a “hierarchy of discourses” (Jordan 2008: 45).

This hierarchy refers to the tendency of a single author to layer “facts” over alternate perspectives and establish the authority of the writer and the subordination of others (Jordan

2008: 45). The decentering of the ethnographer and the questioning of scientific voice within a historically situated understanding that uses these alternate perspectives to enlarge our comprehension of the world are considered steps toward decolonizing anthropology (D’Amico-

Samuels 2008: 82). This new anthropology is called to be ethical and participatory, committed to

dialogue, community, accountability, self-determination, cultural autonomy, and meeting

perceived needs (Denzin, Lincoln and Smith 2008: 2). This discourse-based approach seeks to

uncover heritage values and begin the process of presenting Tarpum Bay heritage toward the

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goal of both academic and community appreciation. In doing so, I contribute to the emerging

body of literature that theorizes heritage as a discursive and transformative process concerning

present cultural identity in reference to the past (Smith 2006).

This approach may also be considered in the realm of archaeology community-based

participatory research (CBPR). This concept is explicated by Sonya Atalay (2012) in

consideration of issues of relevance, the question of audience and concerns over benefits. CBPR

provides a method for a community and heritage professional to work together toward a research

design that benefits them both as equal partners (Atalay 2012: 5). Both benefit from the skills

and knowledge of the other, which can then be applied to other areas of research areas such as

the protection and management of heritage sites and museums. Figure 1-1 shows the varied approaches to community partnerships. Atalay (2012) demonstrates that collaboration is a continuum with often interconnected and overlapping practices. As can be seen, the most inclusive of community partnerships is CBPR.

Figure 3-1. Interconnected and overlapping practices within a "collaborative continuum" (Atalay 2012: 48).

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In the realm of heritage conservation this approach is a living heritage approach. The key

concept of living heritage is one of continuity. As Poulios (2014) describes, it is specifically the

continuity of the purpose for which the heritage was originally intended, the community’s

connection with heritage, the care of heritage by the community as expressed by the community,

and the continuous process of embracing changing circumstances. In this instance, the

community to which the heritage belongs is referred to as the core community. Figure 2 shows

the inseparable link between the core community and the heritage, and the differentiation from

the professional and wider community. He writes that:

There is a specific community group that created living heritage and sustains the original function of heritage, retains its original connection with it over time and still considers heritage an integral part of its contemporary life in terms of its identity, pride, self-esteem, structure, and well-being, has a strong sense of ownership/custodianship for heritage and sees the caring for heritage as its own inherent obligation. (Poulios 2014: 21)

In applying a living heritage approach, the core community, which in this case is the

Tarpum Bay community, has the ability to set the objectives, make decisions and retain control over the preservation process on the basis of their connection with heritage and in accordance with its needs and concerns. The position of the professional is to provide a framework of support and assistance to the core community (Poulios 2014). Poulios (2014) offers the example of Phrae, Thailand. The community mobilized and first revived knowledge and pride in local

heritage through awareness activities. These included interviewing homeowners on the

significance of their houses, and organizing educative programs for children. Second, the

community organized activities concerning conservation and management based on the

information gleaned through interviews and in accordance with local knowledge systems.

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Figure 3-2. Living heritage approach (Poulios 2014: 24)

My involvement in this project is also uncommon for a heritage professional. I am involved in this project not only as a researcher, but also as a descendant of the Tarpum Bay,

Eleuthera community. My great-grandmother, Addie Allen and her husband Alfred McCartney were born in Tarpum Bay and resided in the community for most of their lives. Their daughter,

my grandmother, Ruth McCartney, was born in Tarpum Bay and later moved with the family to

the capital city of Nassau on the island of New Providence in the early 1930s. Ruth Delancy’s

(nee McCartney) eldest son, William Delancy (my father) was born at New Providence and

remains a resident of New Providence today.

For me, Eleuthera is both familiar and distant. It is familiar in that I have traveled to and through Tarpum Bay many times for brief family reunions and school trips. Yet it is distant because I still have little understanding of the physical community space, the historical or contemporary society. Despite being descendant of the community and visiting for family reunions, the time spent in the community has been only a few hours at a time and I have

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acquired very little knowledge of the Tarpum Bay community history and heritage. Attempts to obtain information on the small settlement from the written record have proven fruitless as little is documented of the area. A desire for a deeper familial knowledge and the apparent paucity of information related to this community has led me to this wider history and heritage investigation.

This project is one that I have initiated in an attempt to address the lack of history and heritage documentation by beginning a dialogue with the members and descendants of the

Tarpum Bay community. Due to the lack of written or published information on the settlement, I have relied heavily on these oral history interviews for everything from past life-ways to present industry. This project sought the overlap between socio-historical processes (facts/that which has happened) and the narrative (knowledge of that process/that which is said to have happened), which Trouillot (1995) terms historicity 1 and historicity 2, respectively. Furthermore, this documentation may assist and be built on by future researchers and community members, who may be interested in conducting further historical or cultural research at Eleuthera. As authors

Green, Green and Neves expressed in their 2003 article on public archaeology, an ethnographic understanding of local life-ways is vital, particularly with regard to the articulation of landscape, historiography and myth, sociality, approaches to power and the production and appropriation of local identities (Green et al. 2003: 373). For someone interested in any kind of development or research project in the area, knowledge of local values are useful in forming guiding principles.

Project Design

As history and heritage are often inextricably linked, the objectives of this project are to collect a history of the Tarpum Bay settlement and identify heritage values. I focused on historical development, with the aim of understanding 1. How the people of Tarpum Bay would feel about working together on a joint heritage identification project, 2. How the residents and descendants collectively remember the events that have formed the modern community and 3.

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How the residents and descendants define their heritage. The questions that I posed to

interviewees were sectioned respectively – Joint Research Design, Historical Development and

Tarpum Bay Heritage. My questions were open-ended, meaning that they were general to the

subject matter. I avoided giving people terms to choose from so as not be limited in thought. I

gave more specific questions only when requested. My role in this project is to compile

information produced and shared by the community and to note patterns, similar and disparate

traits, toward a better understanding of the settlement.

The data gathered for this research was obtained in two phases. The first took place

during the fall 2014 semester. In fulfillment of a requirement for a Community Archaeology and

Heritage Course, I completed an ethnography to discover how to engage the Tarpum Bay

community and accommodate their interests in a collaborative heritage project. I did this through phone and Skype interviews as well as through email correspondence with community members.

Conducting parts of this research at long distance presented many challenges. First, I found that a forty-five minute phone conversation is in no way sufficient for the discussion of history or heritage values. Heritage and social values are locally conceived and tend to be acted out in daily activities and understood through participation and critical observation. Investigation into these values ideally requires the employment of Geertz’s concept of “deep hanging out” (1977) and listening to what people speak about most. In researching heritage values over the phone, I was not able to engage in lengthy conversation due to time and cost constraints. In reviewing the interviews afterward, I was often left with follow up questions, which I could not always pursue due to the calling cost. Having recognized this, I often directly approached the concept of heritage and posed questions that contained the word “heritage”.

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Second, when posing direct questions on heritage the word and concept became

troublesome for many. As a result I encountered the challenge of having to explain the questions

that I was proposing without seeming to ‘lead’ the interviewee to think a certain way or to use

certain heritage concepts. I tried to be cautious in over-explaining and inadvertently imposing my views or ideas of heritage on the interviewee. Instead, I would reframe the questions as “what do you value about Tarpum Bay?” or “what makes Tarpum Bay unique?” I understand that history and heritage are intertwined, therefore I leaned heavily on historical questions and also for this reason I would ask the historical set of questions before the questions on heritage.

Third, email correspondence presented similar challenges and was even more limiting as

I could not respond to any questions or concerns about the questions as the interviewee responded. This resulted in many of the answers to questions being left blank.

A forth challenge to the project design was making contact with a few people in the

Tarpum Bay community in particular who were instrumental in the initiation of existing heritage projects and scheduling. Many of the residents of Tarpum Bay own one or more businesses.

Consequently, in managing their respective business places and scheduling they seldom had forty-five minutes to set aside for conversation. With many of the residents that I contacted, I

was only able to speak with them briefly as they were being interrupted and needed to get back

to business.

The second phase of this project took shape from the first. From the ethnography

completed in 2014 it was understood that heritage is directly linked to ancestry. I contacted

Audrey Carey of the One Eleuthera Foundation and the Tarpum Bay Arts and Cultural Centre,

expressing my desire to continue a heritage project in Tarpum Bay. The One Eleuthera

Foundation is a non-profit development organization committed to the strengthening of all

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communities on Eleuthera through sustainable projects and partnership. Carey responded to my

request with a proposal. That proposal was to assist in the construction of a community family

tree for Tarpum Bay. She wrote back saying “we would like for you to assist us with creating a

Family Tree for Tarpum Bay. Information on our heritage is limited and we need to secure

whatever information we can from the few elders that are left in our community”. This

correspondence would inform my research design, population sample and presentation of results.

The investigation into the community’s ancestry and its documentation took place from June 22,

2015 to August 14th, 2015. This involved research at the Bahamas National Archives, travel to

Tarpum Bay, conducting more in-depth interviews with community members and constructing

the community family tree based on the information provided in both phases one and two. It is a

history and context for the development of the Tarpum Bay community as can be gleaned from

literary and archival sources. As will be demonstrated, significant gaps in the record exist and

may only be accessible, answerable and/or enlivened through social memory as presented in

subsequent chapters. Chapters four through seven were informed by the interviews with

community members and interactions at Tarpum Bay.

In a meeting with Audrey Carey and One Eleuthera Foundation Director, Shaun

Ingraham on July 1st, it was expressed that the product of this research be used not only in education but also to aid the Commonage Land Committee. This committee is responsible for the distribution of commonage land to descendants of the Tarpum Bay community. Currently the committee relies on the knowledge of elders in determining which applicants are true descendants of the community and therefore eligible to receive land at a discounted rate.

Methods

In this research, I use a network sampling method known as the snowball technique. As

Russell Bernard (2011) describes, this method is used to study populations that are scattered over

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a large area. It involves the use of key informants to locate a few people in a population. Those few people are then asked to list others in the population and recommend someone from the list that may be willing to be interviewed. Key informants are defined by Bernard as people who know a lot about their culture and are, for reasons of their own, willing to share their knowledge with you. These people are happy to provide information in any way that they can. They choose you as much as you choose them (Bernard 2011).

I used the snowball technique to make contact with residents of the community of

Tarpum Bay. I began by collecting contacts from family members, most residing in New

Providence. My father, William Delancy, provided the name and contact of Francis Carey, who is a non-relative. I then corresponded with Mr. Carey by email. I contacted the majority of the residents of Tarpum Bay and subsequent communities by phone and with their permission, proceeded to conduct semi-structured interviews. All interviews were approved by and conducted in adherence to the University of Florida Internal Review Board Protocol of informed consent. All participants gave permission to be recorded and permission for the use of the information provided in this research project.

During the fall of 2014, I conducted sixteen interviews: Four interviews of persons residing in Tarpum Bay, one of a descendant residing in a settlement outside of Tarpum Bay, but on the Island of Eleuthera, seven descendants residing in New Providence and one residing in

Key West, Florida and one in Virginia. These interviews will be kept private unless the interviewee grants permission to share their interview. During the summer of 2015, I conducted seventeen additional interviews from residents at Tarpum Bay and draw on informal conversations with many others.

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These interviews represent the multiple voices that should be represented in discussions

on community heritage. Throughout this research I use quoted sections of the oral transcripts to

account for the voices of the community in response to historical and heritage questions and

concerns. I refer to participants by their real names, as no confidential or private information was

discussed and I do not perceive any risks to the participants by doing so. The participants gave

permission to be cited for this history and heritage study.

Having assumed a community-based approach, the following residents of Tarpum Bay were contacted for their perspectives during fall 2014: Elders Priscilla Clarke, Mae Brown; cultural and community leader, Audrey Carey; former Speaker of the House of Assembly,

Acting Governor General of The Bahamas and businessman, the Honorable Oswald Ingraham, and President of the Assemblies of Brethren in The Bahamas, Elder Francis Carey. Francis Carey was my first point of contact and he subsequently provided the majority of contacts that followed.

I also contacted former government minister, the Honorable Philip Bethel. Though he is not a resident of Tarpum Bay, his wife is connected to Tarpum Bay and he is knowledgeable about the various communities on Eleuthera. He and his wife reside in the community of

Governor’s Harbour, Eleuthera today. James Carey was a resident of Tarpum Bay now living in

Governor’s Harbour, Eleuthera. The residents and extended members contacted were also unknown to me prior to this project. I had expected my interviewees to be at least a little guarded seeing that I was contacting them with no prior introduction. For this reason I opened by explaining who I was, my connection to Tarpum Bay and why I was contacting them. Following this introduction, I found that each person was very willing to speak with me and assist with the information gathering.

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Descendants are also an important component of this research because Tarpum Bay heritage also belongs to them. Descendants are the very reason heritage is preserved. Present and future groups give meaning to heritage and therefore their perspectives should be equally valued.

I knew the descendants contacted prior to this project, as they are extended family. I started with this sample because they were the most readily accessible. Of descendants residing in New

Providence, I contacted former nurse Dorothy Moncur and her daughter teacher, Amanda

Moncur; Ivis Carey, owner of Carey’s Department Store in Nassau; William ‘Al’ McCartney, owner of Commonwealth Fabrics in Nassau; Cislyn Simmons, retired hematologist and her daughter, Vashti Simmons; and banker Deitra Delancy. Of descendants residing in the United

States, I contacted Carmen Turner in Key West and Megan McCartney in Virginia. Many of the interviewees expressed interest in receiving a copy of the product of this research out of curiosity about the history and heritage of the Tarpum Bay.

In conducting this research, I was presented with the opportunity to create a community family tree. In constructing the Tarpum Bay community family tree, I used RootsMagic 7 genealogy software. I chose this software because of its ability to run on both Windows operating software and on various versions of Macs. Many of the newer genealogy softwares, such as Legacy 8.0, are only capable of running on newer Macs, or like FamilyTree Maker, require a long-term paid subscription. As I plan to leave this work in the hands of the community, it is important that the program be highly transferable, customizable, inexpensive, easy to learn and easy to use. I also favored this program because it is capable of producing various reports with family specific information, as well as books. Before leaving Tarpum Bay, I turned over the information gathered to the One Eleuthera Foundation/Commonage and taught employees how to use the program.

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The Project Area

The islands of The Bahamas are a chain of exposed Pleistocene era coral reefs in the

Atlantic Ocean southeast of Florida and northeast of Cuba. Today, less than 10% of the

Bahamian platform is above water (Morgan 1989). It consists of shallow banks with deep channels separating portions of the platform. The limestone islands extend 980 km from ca. 27N and 79W in the northwest to ca. 21 N and 71 W in the southeast (Steadman 2014).

The vegetation/terrestrial habitats of the Bahama Islands are categorized into two types:

Pineland and Coppice. Pineland is as open woodland of Pinus carineaea var. bahamenis

(Bahamas Pine) (Franklin and Steadman 2013). It characterizes much of the northern islands, including Abaco, Andros, Grand Bahama and New Providence. These islands are referred to as pine islands (Sullivan 1974). Coppice is a diverse mix of broadleaf forest with tropical hardwoods. Coppice can be found within pinelands, but is more characteristic of the southern

Bahamas, inclusive of Eleuthera.

All of the islands have thin soils overlying potholed limestone surfaces. Mann (1986) writes that after European occupation nearly all soil was lost through erosion, which followed the cutting of Mahogany forests and attempts to cultivate the soil for crops (Mann 1986: 183).

Presently, there are four common soil types. They are white sand, brown clay-loam, black loam and red clay-loam. White sand is calcareous. It is formed by the collection of shell and coral fragments, and is typical of coastal areas. Locals also refer it to as “whiteland”. Brown clay-loam is commonly found in pinelands. Black loam, also known as leafmould soil, is naturally formed compost and is the least common of the four soil types. It is also referred to as “provision land” for its fertility.

Red clay-loam is also referred to as “pineapple soil” and is characteristic of the island of

Eleuthera. Mann (1986) writes that this red loam soil is the thickest (deepest) of soils and seems

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to be the only remnant of pre-Columbian soils. Originally, it was thought that this soil was

derived from the weathering of limestone (Sealey 2006: 113). This theory has been found to be

inadequate because it could not account for the thickness of the soil. The red clay loam is similar

to the bauxite of Jamaica and is composed of high concentrations of insoluble iron (which gives

it the red color) and aluminum oxides. Contrary to popular belief, there is little that distinguishes

red soils from others in terms of economic productivity. Sealey writes that though this soil has

been widely used in pineapple cultivation, this does not reflect an intrinsic value, but rather the

poor quality of natural soil development. Red soils are sterile, but due to their depth and pH

neutral nature (not calcareous like sandy soils which are invariably alkaline) they have found favor among cultivators. Pineapples require an acidic soil which The Bahamas does not produce.

The red soil is combined with an acidic fertilizer to encourage the growth of pineapples found to thrive in the Bahamian climate. In his analysis of pre-Columbian pottery composition on San

Salvador in The Bahamas, Mann identifies the origin of Bahamian red clay loam soil as the

Sahara, North Africa. He finds the soil is the result of atmospheric dust transported from Africa across the North Atlantic Ocean to North America and deposited in The Bahamas approximately

125,000 years ago (Mann 1986; Sealey 2006: 114). Mann (1986) writes,

Volumetrically, the annual amount of eolian dust from Africa is normally about 150 million tons (Mt) immediately west of Africa, diminishing to about 40 Mt in the Western North Atlantic Ocean. This quantity of atmospheric dust is the greatest today for any ocean and is greater than the estimated rate of sedimentation of 2-10 mm per 1000 years in abyssal portions of the North Atlantic Ocean. (Ku et., 1968); presumably most, if not all, deep sea clays may have originated from eolian transport of terrestrial dust. (Mann 1986: 192)

The island of Eleuthera is located in the northeastern Bahamas. As many of the islands of

The Bahamas, it has had three different names over the course of history. One name was given by the native Lucayans, another by the Spanish and yet another by the English. The Lucayan name for the island of Eleuthera was Cigatoo, Sigartoo or Segatoo. The island was later known

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as Ilathia and Islathera in early maps and documents. This is believed to be a corruption of the

Spanish Isla-de-Tierra. On other maps the island was also called Alabaster Island. The English

Puritans later gave the name Eleuthera or Eleutheria in the seventeenth century. This is derivative of the Greek word Eleutheros, meaning free or freedom (see chapter 2 for more on the history of this name).

Eleuthera is the fourth most populated island with an approximate population of 11,000 residents. The island is approximately 110 miles (177 km) long and averages 1 to 3 miles (2 to 5

km) wide. The northern end of the island increases to 13 to 18 miles (22 to 30 km) wide. The

Eastern coast is dotted with ranges of low hills with long stretches of sandy beaches. Most of the settlements are compact yet scattered along the western coast. This settlement pattern may be dictated by the presence of a barrier reef along the western coast of the island. The northern end of the island is anvil-shaped and encompasses Gun Point, Ridley Head, Bridge Point, Hawks

Point and Current Point. From North to South the settlements include the Bluff, Lower and

Upper Bogue, Current, Gregory Town, Hatchet Bay/Alice Town, James Cistern, Governor’s

Harbour, North and South Palmetto Point, Savannah Sound, Tarpum Bay, Rock Sound,

Greencastle, Deep Creek, Delancy Town, Waterford, Wemyss Bight, John Millar’s, Millar’s,

Bannerman Town. The capital of the island is Governor’s Harbour. The island was once divided into two electoral and administrative districts: the district of Governor’s Harbour and the district of Rock Sound, then later divided into North, Central and South. Today, the island is divided into

North and South Eleuthera. Tarpum Bay is located in South Eleuthera on the west coast of the island. The settlement is approximately 1.9m2 (3km2).

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Figure 3-3. Map of The Bahamas, showing the relationship of Eleuthera to the remainder of The Bahamas.

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Figure 3-4. 1799 Map of The Bahamas showing Eleuthera as Alabaster Island (Stark’s History and Guide to the Bahama Islands 1891)

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Figure 3-5. Contemporary map of Eleuthera showing north, central and south divisions with settlements (eleuthera.com).

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Literature Review

There exists very little historic documentation and academic literature on the early development of Bahamian out island communities. Historically, due to the physical separation from what would become the seat of government in New Providence, the out islands were in many ways neglected. In their relative isolation they developed their own unique characteristics that may still be observed today. Some of these unique characteristics include distinct accents and styles of cooking. Kenneth McCartney, a native of Tarpum Bay, Eleuthera, has pioneered the documentation of early Tarpum Bay lifeways with the release of his book Glenelg: Native Tales from Eleuthera in 2004. His book is a recollection of scenes and events of his childhood. It serves to bring to life the personalities as well as the way of life of the community. He writes,

“This little book of short stories is meant to highlight and rekindle my thoughts, and to share with those too young to know the way we were” (McCartney 2004: 5). McCartney uses a narrative writing style to engage the reader in eight stories. His intended audience seems to be the people of Tarpum Bay and he assumes prior knowledge or familiarity with local and often aged terminology. Some of this terminology includes “wompers”, the Jucks neighborhood and the Sanhedrin Council, terms that descendants and even some residents are not familiar with.

In his account of early setters of The Bahamas, Talbot Bethell writes of a lack of documents due to destructive practices of pirates and Spaniards. He does, however, write of occupation by the Spanish, settlers arriving in The Bahamas from England, Bermuda and South

Carolina during the 17th century and American loyalists during the 18th century (Bethell 1937: 5).

Also used to ground my study of Tarpum Bay are works by Bahamian historians, Gail

Saunders (1985; 1990; 2010) and Angela Cleare (2007). Though not specific to Tarpum Bay,

these authors provide a narrative of events that took place during the course of Bahamian history,

which undoubtedly impacted the out islands and their communities over time. These events, such

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as the blockade running era, prohibition, the contract (1943-1966), the introduction of electricity,

transportation, industrial and tourism development, add a context to the community at different

time periods. They also demonstrate a gap in the literature on the Out Island communities as

much information is general and to be inferred. Angela Cleare’s History of Tourism in The

Bahamas: A Global Perspective (2007) is very useful in understanding the impetus for tourism

developments within the country. While it incorporates political and economic histories, it

includes only one paragraph on the actual developments and effects of tourism at Eleuthera (page

120). The entire Out Island section consists of three paragraphs.

For further information on the development of the settlement, I have consulted unpublished records that include archived commissioner’s reports, registers of records and Votes

of the House of Assembly located at the Bahamas National Archives at New Providence. The

Local Government Annual Reports provide a more specific look at the Bahamian Out Islands.

They can still be very general when it comes to the community level. The reports were a

summation of the district’s (a large portion of an island) activity, not necessarily specific

community activity. At the Bahamas National Archives, Local Government Annual Reports for

the island of Eleuthera begin at 1908 and continue up to 1974.

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CHAPTER 4 JOINT RESEARCH DESIGN AND COMMUNITY COLLABORATION

As previously stated, this research consists of three parts. It focuses on historical development, with the aim of understanding 1. How the people of Tarpum Bay feel about collaborating on a joint heritage identification project, 2. How the residents and descendants collectively remember the events that have formed the modern community and 3. How the residents and descendants define their heritage. In responding to the first objective, I contacted people who may know the Tarpum Bay community members well by virtue of residing there or civic leadership. Elder and President of the Bahamas Assemblies of Brethren, Francis Carey, was this contact. He offered contact information for many residents at Tarpum Bay, who then suggested others to participate. I obtained feedback from a total of 18 individuals. They consisted of 5 residents, 9 descendants residing in New Providence, 1 descendant residing in Governor’s

Harbour, 2 descendants residing in the United States and Philip Bethel, former Minister of

Parliament.

The purpose of having joint research design is to offset the power disparity that has been pervasive in heritage practice around the globe. The idea behind joint design is to give community voices and local knowledge more or equal validity to that of the researcher and power in circumscribing heritage for themselves and determining its uses. All of the persons contacted were welcoming of the idea of a historical and heritage study of Tarpum Bay. All individuals expressed that documenting community history is important for the present and future. Philip Bethel stated that “it is most important because unless you know where you’ve come from, remember how you arrived at where you’re at today… you’d be able to chart a future. It is most important for the present, even the unborn, to be able to search their history”

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(Bethel 2014: 1). They also indicated that they would be willing to assist however possible, though opinions differed in terms of who should retain authority and lead a project.

The elders were not keen on assuming such responsibility, but instead were willing to

participate on the level of providing information, contacts and vetting the products of the

research. Elder Priscilla Clarke was born at Tarpum Bay in 1929 and remains a resident of the

community. When asked about documenting her history, she stated “you could write it up, read it

over and I could say if it’s correct or any corrections should be made” (Clarke 2014: 1).

Elder James Carey is 86 years old. He was born and lived at Tarpum Bay during his

youth, but now resides in the settlement of Governor’s Harbour, Eleuthera. Mr. Carey was also

reluctant to assume a role as co-leader in an historical project as he doubted that he was

knowledgeable enough to contribute. When asked whether he thought a historical study would be

a good thing, he responded, “Yeah. I suppose you know and you might find some people who,

you know, lived there their entire life. They know a lot more about Tarpum Bay than I” (Carey

2014: 2). Similarly descendants and extended members of the community suggested that the

current residents be contacted and be more involved than they. Philip Bethel suggested a few

prominent residents of Tarpum Bay saying, “they will be in a better position to answer this question” (Bethel 2014: 3).

In his email correspondence, Mr. Francis Carey left blank the question on joint project design and what questions should be asked. He wrote later that he sees nothing wrong with outside researchers conducting work at Tarpum Bay as long as this work is in conformity with

“best business practices.” In regard to key stakeholders, he supports the concept that “the

government must regulate and for any investment interest [the] government must be [the] point

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of initial contact” and that “the government should dictate laws that relate to preservation of all artifacts (Carey 2014).

Similarly, the Hon. Oswald Ingraham suggested contact be made with the Island

Government Administrator, Margret Symonette or the Member of Parliament, which is the Hon.

Damien Gomez. From the Member of Parliament the proposal would be sent through to the administrator of the area then passed down to local government, which is responsible for local affairs (Ingraham 2014: 6). Ingraham was certain that these government representatives would be supportive of a historical and heritage research study.

Audrey Carey, coordinator at the Eleuthera Arts and Cultural Centre located at Tarpum

Bay, suggested that persons interested in engaging in community projects should voice this interest by contacting the local non-profit, Island Journeys or the parent company, The One

Eleuthera Foundation. These organizations are designed with the purpose of channeling volunteers into areas within the Eleuthera community with needs or initiatives that suit the interests of the participant. Normally they provide the project, but in the case that the volunteer has a project in mind, she explained that there would be “a contemplation process to make sure it could work here”. In the case of an oral history project, they would “channel it through the organization to go direct to the Eleuthera Culture Centre”, assistance would be provided to “set it up and make sure it happens then they would also monitor the progress” (Carey 2014: 5).

Assistance in documentation from outside volunteer groups is appreciated as it has been facilitated in the past. Copies of the transcripts are held at the community center. William

McCartney added that some outsiders may have more experience with research and documentation and could possibly train residents to carry on the work (McCartney 2014: 7).

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Though any assistance in documentation is appreciated, my being a descendent of the

Tarpum Bay added to the willingness of many to work with me on this project. Many lamented that many descendants have gone on to lead very successful lives elsewhere without an understanding of the richness of their home community heritage and without contributing to its enrichment. Subsequently, outsiders flock to Eleuthera, conduct studies and extract materials that the community is unaware of for personal gain. The community does not see the result of these studies or benefit in any way from the information gathered in their own backyards. Henry Allen reflected on his experience renting scooters. He said that, young people would come out of the

United States in particular to rent these scooters.

I’ll ask them. I’d say where are you going with these scooters? [They would say] “Going to Bannerman Town” or “going down North Eleuthera”. You know what they’re going down to Bannerman Town for? They would start scrapping in the ground trying to find old pottery…from the slaves or the Indians. Where are they carrying that history? They have to come here to write our history and carry it to the states. (Allen 2015)

Based on this feedback from community members, the Tarpum Bay community is welcoming and willing to assist as much as possible in historical and heritage study and preservation. As the community lacks expertise in these areas, the challenge is how to initiate and sustain these activities. In the cases of outsiders completing these studies, the community desires to have knowledge of the studies being conducted of and in the area. Though many may not feel capable to initiate or direct such products, they would like to be kept aware and given the opportunity to review or vet products. They expressed the desire to benefit by the contribution of research products to the community and where possible, the training of local people to carry on the work, which aligns with my goal of continuity in heritage preservation.

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CHAPTER 5 A COMMUNITY HISTORY OF TARPUM BAY

“I’m glad you’re here to take record because people think it was like this before. It wasn’t bad.”

-Samuel Johnson, 2015. Tarpum Bay elder

“It would be good for them [the young people] to know. That’s where they came from. They came from there and they reach this far to where they are now. They need to know you just didn’t jump from there to where you are. A lot of stuff went on between there.”

-Hilda Allen, 2015. Tarpum Bay elder

“There is a real danger of amnesia – heritage amnesia – if you can’t imagine the past being different – you can’t imagine the future being different.”

-Elizabeth Chilton et al., 2011. Report of Visit to Eleuthera

The second objective and set of questions pertained to the historical development of the community and how residents and descendants remember any events or experiences that have contributed to the formation of the modern Tarpum Bay community. The questions used as prompts can be found in the appendices.

Settlement

The word “Tarpum” is derivative of the word “Tarpon”, the fish once caught in the bay

(Audrey Carey 2014: 8; Iris Carey 2015; Mingo 2015). Prior to the name Tarpum Bay, the settlement was called Glenelg. This original name was homage to Lord Charles Grant Glenelg, former British Colonial Secretary (Carey 2014: 6). Even prior to Glenelg, the elderly say that the settlement was called Bullards and was located about two miles north of the current settlement

(Allen 2015; Mingo 2015). It is unknown when, why or by whom the settlement and names were

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changed. Hilda Allen speculates, “Maybe because water wasn’t so good there, maybe then they moved and came in here” (Allen 2015).

Oral accounts agree that historically the community was a mix of ethnicities, “but the black were way in the majority - 85% against 15%. I guess they call themselves white, but we call them Conchy Joes. But they were fair skinned” (Ingraham 2014: 3). James Carey states that

“they weren’t black, but they weren’t white…some were a little darker than Conchy Joes”

(Carey 2014: 1). Conchy Joes were those with light skin and straight hair, whom could often pass for white (Davis 2015; Knowles 2015). All of the residents I spoke with recall that the common surnames growing up were, Carey, Culmer, Allen, McCartney, Nottage, Ingraham, Sands and

Knowles. Though these families connect at various points through marriage, today the largest family at the settlement is the Careys, followed by the McCartneys.

When asked about their family histories and where the inhabitants of Tarpum Bay came from, many are uncertain. William McCartney was born at Tarpum Bay and is one of few descendants with descriptive recollections from his personal experience stories that were passed on to him from his elders:

My great grandparents, I understand that they originated in Ireland and three of the brothers - McCartney brothers - from Ireland, left Ireland on a ship sailing for The Bahamas. They landed at the Bahamas… One in Tarpum Bay, one at Long Island. The other one I don’t have any information on. (McCartney 2014)

It is said that these brothers met Africans settled at Eleuthera and intermarried.

Samuel Johnson was born in 1924 and is currently the oldest male in the settlement. He remembers being told that his ancestors came from South Africa. He recalls:

The Johnsons, I learned, that in 1817 way back then in slavery, there were three brothers, they were Johnsons. They came from South Africa and one of them stopped in Acklins and one stopped in Andros. And the other one stopped here. And this where my daddy’s daddy, he was one of them, the brothers. He came to Eleuthera. (Johnson 2015)

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Henry Allen’s grandfather, William Dristol Major of Long Island and his wife Ada, a

Tarpum Bay woman, settled in Tarpum Bay after maintaining a home in Long Island for many years:

She said ‘William there is no need for us to stay here. There is no money here’. You only could see money once in a while. He was a tabby mason, rock stonemason. She said ‘lets go home… could make a better living there’. He was from South Long Island. Was a descendant of Roses, Long Island. During that day and age Eleuthera was considered one of the advanced family islands because Eleuthera had investments. It had tomatoes, pineapples and it was close to Nassau. You could sail a boat to Nassau in a couple hours. (Allen 2015)

Similarly, Brenda McCartney’s mother was born in Exuma, but moved to Tarpum Bay with her grandmother in search of employment. Qurina Mingo’s mother, Martha Fox, came to

Tarpum Bay from Deadman’s Cay, Long Island and his father’s ancestors, the Mingos, are descendant of Spain. Families of Meadows, Moss and Nottage arrived at Tarpum Bay from

Crooked Island (Carey 2015). Henry Allen adds that the Allens were late arrivals to Tarpum

Bay. They arrived from the United States by way of Bermuda:

Allens, as I understand it, came out of Bermuda. They came out of the states. They went to South Carolina. Then from South Carolina they went to Bermuda. Then from Bermuda, our family of Allens sailed to The Bahamas according to the history I got. That was history told to me by my ancestors. Definitely the first settlers wasn’t Careys because even in that paper I have there were titles like Charlow, Culmers, Knowles, all them before Careys. And Allens wasn’t even mentioned. (Allen 2015)

Hilda Allen speculates the Allen origin as being Ireland or Scotland “because the Allens, most of them on my husband’s side, they had this bright red hair” (Allen 2015).

According to Samuel Johnson, Tarpum Bay was a very small village that extended from the Bay on the west coast as far as Barnett’s Hill in the southeast. It extended from an open area known as the park at the southwestern tip of the bay, northeast to a pond where people would go swimming. He said, “When it rained if we wanted to go to the farm, we couldn’t pass through that area. When it rained we had to use a boat mostly” (Johnson 2015).

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The pond that was once the edge of the community has since been filled in and Eugene

Carey’s hardware store now exists in its place on the corner of Thomas Street and Lord Street.

The current dock is in the place of the old lighthouse and the clinic is located where the old post

office was. The old library was on the left of the Travelers Rest on the coast.

The Anglican and Methodist churches are among the oldest structures in Tarpum Bay.

The St. Columba’s Anglican/Episcopal Church was built in 1849. Both the Anglican and

Methodist churches had wooden floors that were replaced with concrete (Davis 2015). Samuel

Davis remembers that he and other black people would enter the Methodist church through a back door, while white people entered through a main side door.

The old Prep School, situated on a rocky slope in the oldest section of the settlement, is also over 200 years old. It is where many of the elders received their first nine years of formal education and saw their first movie. It is where many people registered to vote for the first time or cast their first vote. In recent years, the school building has been restored and is now used as the Eleuthera Arts and Cultural Centre. The original stonewalls and foundation were reinforced and portions of the old walls are exposed in some areas as a display of the structure’s age.

A house called “Driftwood Cottage” was built in 1875 mostly from wood washed ashore

(driftwood) and is one of the oldest homes remaining in the old section of Tarpum Bay. This

house was also one of the first homes to have electricity (Mingo 2015: 2). According to Hilda

Allen, the earliest houses were made of wood and had an A-framed roof where two sides met at

an apex. Later houses have an A-shaped roof, but with four sides; at each end of the house, three

sides met at an apex. Very few were made of lime and stone. She remembers only the mission

house and Methodist Church being made of stone. The stone for the Methodist church was

carried by locals from the Winding Bay area under the direction of an English architect (Mingo

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2015). Most houses were built on stilts, had dormer windows and faced the sea to take advantage

of the sea breeze:

Houses at that time were built on stilts…and the stilts were for two things – flooding and keeping the house cool. Low areas of Tarpum Bay, if it floods the water goes through. And then if there’s no water the breeze goes under the house. (Allen 2015)

Old houses were built with front porches that were set at the edge of the street in order to facilitate interaction with those walking along the roads. The dormer windows served the purpose of cooling the upper level of the home by allowing hot air to rise and escape, and cooler sea breeze to enter.

Many residents commented on the settlement pattern of Tarpum Bay as setting it apart from the other settlements on Eleuthera (Henry Allen 2015; Hilda Allen 2015; Samuel Johnson

2015).

Tarpum Bay is one of the best layout communities on Eleuthera because Tarpum Bay was laid out in blocks…within a certain footage you can come down the road, go to bay street go so far then go back the front street. That made it nice. Wasn’t tar on them roads that time. It was nice. It was laid out like an advanced community. I won’t say a city, but a much advanced community. (Allen 2015)

Henry Allen commented on the block layout. The crossing streets are not in alignment. It is said that the streets were purposefully staggered to slow traffic. Hilda Allen commented on the drainage system as a unique feature of the settlement. James W. Culmer designed the drainage system and the residents dug the trenches. These trenches snake through the community and channel water out into the bay. Residents remember playing in these drains as children. Culmer was a well-respected resident and member of the legislative council and considered by the residents to be the governor of the settlement. Henry Allen referenced the wooden house of J.W.

Culmer as a historical house “because he was a historical man”. The house has since been destroyed by fire.

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By the 1950s, a typical house had one main bedroom downstairs and an upstairs known

as an upper loft where the children slept (McCartney 2015). Henry Allen believes Tarpum Bay was more beautiful in the past because people lived closer together. He referred to it as a melting pot.

It was where everybody lived. Up to about 1967 most of the people that lived in the community didn’t live out the community. Most of the people up to 67 lived in the community. There wasn’t no building beyond the hill. I was the first Tarpum Bay person…a fellow lived out here, but he was from Crooked Island…I was the first Bayman to live on the outskirts of Tarpum Bay. (Allen 2015)

In recent years, various parts of the settlement have been given nicknames by the

residents. The vicinity of George Street is known as The Jucks. This originated from a man who

lived in Kemp Road in Nassau. He married a woman from Tarpum Bay. He would ride down

George Street on his bike and every time he did, it was crowded with children and very noisy.

He said that the area reminded him of a place called the Jucks in Kemp Road on the island of

New Providence. Brenda McCartney said she was a young person still in school when that

nickname was ascribed. Steven Carey and Qurina Mingo remember many humorous stories of

people from the rowdy Jucks. One in particular was of a resident thief:

He used to steal so much, every night the boat come in he’ll go out and steal something off the boat. So this night they brought a dead man, and they had him in the bag and everything and they just left him on board until the next morning and he went out that night and stole the black bag and carried it home and dumped it down in his kitchen. That night him and his wife were sitting around with the lantern and opened the bag, when they opened the bag there was a dead man so she run down the road hollering and they found out he stole the dead man. So he tried to carry it back but when he got back they was done, people was out there waiting to get the stuff off the boat and then the captain went out he found out the dead man was gone, and then this man showed up with [it]…he gave it to the owners. (Carey 2015)

The road along the bay, which is called Bay Street, is also called Big Street or Front

Street because it is the main road and the bay is considered to be at the front of the settlement.

The area of Conch Shell Alley, which is on a ridge, is called Back Hill as it was once the back of

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the settlement. The vicinity of Culmer Street and Queen’s Highway is known as The Bottom.

This is due to the large amounts of rainwater that collects there (Carey 2015). The northern portion of the settlement near Savannah Sound is called Moss Town after the Moss family from

Crooked Island settled there. There is an area at the bay known by the older residents as the

Sanhedrin. It was named after a group of elderly people that gathered there for debate and conversation. This area is today known as Traveler’s Rest. A wooden plank divided the settlement into east and west. The plank board, as it is called, covered a drain and was located on

Lord Street, near its intersection with the northwestern end of Culmer Street:

The plank board…that’s what used to divide eastward from westward; after 6 o’ clock in the evening you couldn’t go across the plank board. If you live in eastward, you couldn’t cross the plank board, if you live in westward you can’t cross the plank board… ‘Cause that was my territory, you ain’t supposed to be in the east ‘cross the plank board after dark. See in them days they didn’t have no lights here and they had what they used to call the plank board, that’s that road right there by, you know where Ethel Knowles shop is… Now when the sun come up, you can go anywhere, but when the sun goes down that means to say time to get in your nest. (Steven Carey 2015)

The plank board, with its associated meaning, was the cause of what is remembered to be the first and only murder at Tarpum Bay (Davis 2015)1. Lewis Allen shot Bill Carey when Carey was caught loitering outside a church on the wrong side of the plank board (Davis 2015; Allen

2015). Allen was sent to prison at Nassau where he wrote a letter of apology to the community in which he discouraged bad company and violence (Clarke 2015). He was then sent to the gallows at Nassau, where he was hung for the crime2. Territorial violence surrounding the plank board declined thereafter.

1 Contrary to community memory, there is a recorded execution of James Alexander Morrison, which took place on November 14, 1885, for the murder of Thomas Ingraham at Tarpum Bay on July 31, 1885 (Logquist 2010: 26). The reason for the murder is not stated.

2 Residents could not recall the date of the murder, but the execution of Lewis Allen is recorded as February 25, 1935. He was hung for the shooting death of James Wilberforce Carey during the summer of 1934. The report states “newspaper coverage of the case emphasized the divisions and unrest on Eleuthera, characterizing Tarpum Bay as

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The Tarpum Bay cemetery is located on beachfront property to the north of the bay.

Though it is currently the only cemetery in the settlement, this may not have been the first. It is said that a cemetery existed to the east of the Anglican Church (Carey 2015) and at the site of the

Lil Prep School (Knowles 2015). Elder Valdine “Vallie Mae” Knowles recalls as a child hearing from elders of skulls and bones being found during the construction of the Lil Prep School.

According to Samuel Davis and Eugene Carey, the current graveyard was once divided for white and black burials. The white section was the northeast portion. Today the cemetery is not segregated. Visiting descendant, Errol Carey explained the position of the cemetery and the reason for its apparent disarray:

Many years ago, who would think you would have a cemetery on the beach? You know in America they would not allow such a land to be used as a cemetery, it’s so valuable and whatnot, they would definitely not have a cemetery on a beach but Tarpum Bay does… Years ago they had a hurricane called Betsy and Betsy was such a terrible storm that it washed up many of the graves that was buried back in the early years, there were coffins that was pure marble, Italian marble, that you’d never seen the likes of ever since and when the hurricane was over there was caskets all over here on the beach where the hurricane had washed all of this up and there were caskets all on the beach here and after it was all over we walked up the beach and that was how we got to see all these beautiful expensive coffins that was made out of pure Italian marble, which would cost a fortune now. (Carey 2015)

Errol Carey used the cemetery as an illustration of the importance of an historical record.

Without a record of the history of the cemetery, many people may not understand why there are caskets above the ground. Also, knowledge of past Tarpum Bay residents adds context in material analysis. An example is the grave of James W. Culmer. Knowledge of Culmer and his prominence within the community allows for an understanding of why his casket is extensively engraved, accompanied by a plaque and made of Italian marble.

the ‘only settlement in The Bahamas where such a medieval feud exists.’” According to reports, Allen’s intended victim was a constable searching for guns in the western territory and Carey was an innocent bystander (Lofquist 2010, 27).

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Travel and Communications

Prior to the 1930s, the primary mode of transportation between settlements and islands

was by sailboat. Over land, the primary mode of transportation was either by foot or by horse.

The eldest residents of the settlement remember that every family had a boat and at least one horse. Farmers rode their horses back and forth to the farms and from settlement to settlement when necessary. Straw bags were made and slung over the horses in order to transport materials and harvest. Vera Carey was born in 1918 and is currently the oldest resident of Tarpum Bay.

She reflected saying:

I used to get on a horse and ride from Barnett’s Hill to the field then later on the trucks come. Had to go to Rock Sound in a boat. Used to go to town [Nassau] in sailboat. Didn’t have no motorboat… east wind would carry you straight to Nassau and a west wind would bring you back…nearly every house that farmed had horse. (Carey 2015)

Samuel Johnson, the oldest man in the settlement, has similar memories of riding horses to his farm. Johnson recalls riding as far as a place called Broken Bay in the southeast and

Savannah Sound in the north. He emphasized that during the years that farming was the mainstay, there was a stronger sense of community and sharing. He expressed that “if you had stuff and you had a horse, when your crop come, I’d bring home for you and help you out, and you help me. We used to help each other” (Johnson 2015). Johnson was not the only person to share this sentiment. All of the elders that I spoke with expressed a longing for the days when community members regularly extended a helping hand to one another. Brenda McCartney theorized that this community value may have faded due to the increased presence of grocery stores providing equal access to goods for all and the acquisition of refrigerators and freezers, which allow for the preservation of foods and meats in particular.

People of Tarpum Bay traveled back and forth to Nassau by sailboat and later by mail boat. Samuel Johnson remembers the mail boats Priscilla and Alice May and said “people would

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go on that. Who didn’t go on the mail boat, they went on sailboat” (Johnson 2015). Due to the

shallowness of the bay at Tarpum Bay, the mail boat and other large boats would anchor at the

bar and bring the freight to shore in smaller boats (Allen 2015).

According to Henry Allen, Tarpum Bay enjoyed a close relationship with the Palmetto

Point settlement to the north in particular because of its location.

If you got in a boat and hoist sail [you] would sail straight to Palmetto Point from the Bay…Now in Savannah Sound, you’d have to tack and go in and then walk over. Palmetto Point had a village that was close to the sea. Savannah Sound village was inside. So because of that being able to sail straight across, the young people came to Tarpum Bay Sunday mornings. Because they could get on a boat and sail straight across on Sunday mornings and spend the whole day in Tarpum Bay and probably go back the next morning. When I was growing up many young people from Tarpum Bay used to go to Palmetto Point to dance because of how the layout was with the boats and I was told that the young people of Palmetto Point used to come to Tarpum Bay to enjoy a Sunday time - go to Sunday school, met friends and because of that way Tarpum Bay and Palmetto Point became a bond and it always grew like that. And then the time came when people used to ride horse there… Philip Bethel said these words he doesn’t understand what the situation was between Tarpum Bay and Palmetto Point where a young man would marry a Tarpum Bay woman. What it appears to be is for business. Palmetto Point fellows come marry up our women and do well in business. We go and marry them and do well in business here. And that’s how it’s been, look like from that time. (Allen 2015)

Brenda McCartney is of a subsequent generation (born in 1951). She grew up hearing

people say that they would walk from Tarpum Bay to Hatchet Bay in the north. She knows,

though, that previously every family had a horse. Steven Carey, of the same generation (born

1954), added that:

Every house in Tarpum Bay had a horse, every house. What didn’t have one had two, what didn’t have two had three and four, what didn’t have three and four had five, six, seven horses…my granddad had seven… If you had a female horse and it mated, it had colts, somebody from down the road will already be asking you when you have horses again I want to buy one from you. So when the calf get big enough to give away, you’ll probably tell him come go with me cutting for two days or three days, you know you gotta cut the bush, and then I’ll give you the horse. That’s how they used to do it. So like that that’s how everybody was able to own a horse or if I said I’m going to get out of the farming business now and I’ve got three horses, I’ll say well I’m going to sell my horses, give me a pound for the

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horse, and then somebody else bought the horse and he got tired with it and after that the people they stop take care of ‘em and they used to tie ‘em out in the land and the fellas used to go, we used to go steal ‘em in the evening after school and go race ‘em and ride them all about on the sea and out on the north side, they died out like that. (Carey 2015)

During the early 1950s, transportation by horse gave way to transportation by truck.

When trucks were first introduced to Tarpum Bay there were many accidents due to the unpaved, uneven and crooked roads and corners. Samuel Johnson recalls that between Palmetto Point and

Savannah Sound, the road was painfully bad. Residents called the area Bust-My-Gourd hill. At this point he had to get out of the truck and push it up even though the engine was running.

Growing up in the 1950s and 60s, Brenda McCartney remembers only one or two people had horses and tourists were arriving to Tarpum Bay by boat and by seaplane.

Samuel Carey remembers when there was only one radio in Tarpum Bay. That radio was near Bert’s for the Best store in an 8x8 foot room. Everyone would gather to hear the news. A wind generator and charger powered the radio. There was also only one phone. This was located in another store and free of charge. Carey also remembers having to use telegraph codes (Carey

2012).

Society

Past lifeways and present values are illuminated in the oral histories of the older residents. Hilda Allen and Qurina Mingo remember their childhood chores of collecting wood to cook with and grinding corn at the mill for breakfast before school at 9 am. A typical breakfast was hominy and fried egg or boiled fish. If grits were not available, breakfast would be boiled potatoes, sweet potatoes, pumpkin or cassava. Those who could afford better had johnnycake with tea or bush tea. Lunch was bread and sugar or bread and a banana, if bread was available. If these were not available, potatoes were buried in hot ashes so that when children returned from

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school they would have roasted potatoes. This was sometimes enjoyed with switcha water3,

which was cold water, lime, sour4 and sugar (Allen 2015). A good supper was corned beef and

rice, or salt beef with steamed food. “Dough and salt beef. You didn’t have a better meal than

that” (Allen 2015). Less fortunate families would have parboiled peas, a ripe sapodilla, tamarinds

or hog plums (Mingo 2015).

It was typical for a household to have either a hog plum or guinep tree in their yard and to

grow staples foods such as pigeon peas, corn and beans. After harvesting the corn and peas in a

crocus bag, they were put in a fanner made of straw, which with the breeze blew the shells,

known as trash, away. The corn and peas were then stored in 55-gallon drums and preserved

until it was time to plant again. Almost every household had chickens, pigs or goat, which

supplied the meat for their diets. Homes had an outside kitchen and an outhouse (outside

bathroom). Meals were cooked on three rocks over a fire hearth and bread was baked in a rock

oven.

Before refrigeration, items were kept cool by lowering them into a well. It is said that

every family had a well. For a cold drink of water, “they would fill their water jugs; they would

tie the rope or string and lower it down in the well. When you [were] ready to drink you [would]

draw that up and ready to drink” (Allen 2015). To preserve meat, the meat was corned. This meant that it was heavily salted and put out in the sun to dry. Before electricity, kerosene lamps were used in houses. A child’s chore each day was to trim the wick evenly, fill the lamp with oil and clean the lampshades (McCartney 2015).

3 This is known plainly as “switcha” elsewhere in the country.

4 Citrus aurantium, also known as sour, bitter, bigarade or Seville orange.

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Qurina Mingo remembers his childhood clothing being made of flour bags. His mother would have a shimmy (flour bag dress) made for him by Erma Knowles. All of the young children wore clothing made from these flour bags. Often times the numbers and letters of the manufacturer was still printed on them. It was not until Mingo was teased by a group of men at the dock that he transitioned to a cloth shirt and pants. On his feet, Mingo, as did other community members, wore wompers. Wompers were shoes made of rubber from old car tires.

Some people would plait straw and place them in the soles of the shoes to keep the heat from burning their feet on hot days. Mingo also has distinct memories of a lady named Rosaile who was always smoking a pipe. Rosaile made grass beds and sold them in the community for 3 and

6 pence. Mingo remembers these beds being agonizing to sleep on.

Pricilla Clarke recalls that during her youth, all children were required to attend the Prep

School. It is now referred to as the “Lil Prep School” or the “Old Prep School”. Children entered the school “at the age of five or six and when you got fourteen, if you weren’t old enough or smart enough to be a monitor you had to come out school”. A monitor was a schoolteacher.

Those who could not become teachers joined their parents and after they got a little older they traveled to Nassau for work. As a monitor, Hilda Allen earned six shillings per month. This was one of the few occupations where women were able to earn money (Larson 2012). The school year began in January and students advanced every six months if they were able to pass their exams (Carey 2012). The grading system began with class 1, 2, 3 and then into grade 1, 2, 3, 4, 5 and 6 (Allen 2012).

The main subjects taught included arithmetic, English language, geography and nature.

Students were taught reading and spelling from the Royal Reader. Many of the older residents remember headmaster Stevenson who wrote many songs, including a song about Tarpum Bay

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and “The Waters of Nassau”. Under headmaster Timothy Gibson (composer of the Bahamian

National Anthem), Mr. George Hilton taught a special music class. When the musically inclined students left the Prep School, they often joined the Tarpum Bay Community Band (Larson

2012). Most headmasters of the Prep School were British, though Timothy Gibson was

Bahamian. The Ministry of Education had a residence at Tarpum Bay where they would house the headmasters.

During the 1930s, a typical day at the Prep School would begin at 9 am by assembling on the playground by class level. The playground was located on the seaside of the Prep School, below the stairs. As the students entered, student monitors inspected students for clean fingernails, combed hair and clean feet. There were no uniforms as most students only had three sets of clothes: “there was Sunday clothes, and when those got shabby they became school clothes, and when they got bad, they was field clothes” (Larson 2012). The school day began with a prayer, a scripture reading and a hymn. After any announcements, the monitors took the register and students were dismissed to the long table where their class/grade level met. There were no partitions and classes were often taken outside when the schoolroom became too loud.

There were no notebooks, only a blackboard and chalk. Children had a square of slate and chalk to take notes. As note taking was limited, much of the learning was done by singing rhymes and jingles. Multiplication table in particular were learned through song. The children had a half hour lunch break at 12 pm; during which time they would run home. Before dashing home at 3 pm, all children were required to recite a prayer: “Blessed be the table. Lord be here and everywhere.

Adorned our mercies [sic] and grant that we may feast and fellowship with thee, Amen” (Carey

2012). On Fridays school would end early at 1 pm.

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Henry Allen attended the Prep School as they transitioned to books. He preferred the books because he was able to keep a better record of his lessons rather than having to erase and remember what he had written (Allen 2012). Eugene Carey and Timothy Bertum Carey Jr. (also known as Timbert) reflected on the discipline, order and respect that was enforced inside and outside of the classroom. Timbert remembered his classroom experience saying:

If you talked, chew gum, hit someone or did not do homework, girls got hit with a switch in both hands. Boys bent over for theirs. Boys had to go and get their own switch. We tried to get skinny sticks. The tamarind tree switch didn’t break so we tried to avoid that but sometimes they said we had to get a tamarind switch. I got it about once or twice a week…Enid would beat us and then hug us. Ethel, the head mistress would put her thumb in our back until it hurt. If you made noise in church on Sunday, Ethel would punish you on Monday at school. (Carey 2012)

All children that attended the Prep School did not receive leaving certificates as the exam was administered intermittently. Few were able to continue on to high school, but all children received nine years of education at the Prep School. Samuel Davis recalled boy scouts being a requirement and assembling at the bottom of the steps where all of the boys would meet and drill. They would wear khaki uniforms and march with sticks acting as their guns (Davis 2012).

Davis also remembered the assembling on the playground and having to sing British royal songs.

The songs included “Royal Britannia” and “We’ll Never let the Old Flag Fall”. Those that attended the Prep School also remember celebrating the Queen’s birthday on Empire Day, May

24th. On this day, they would sing “Royal Britannia” and participate in activities like plaiting the maypole.

At school, Hilda Allen remembers playing hide and seek, hop scotch, ring play games and skipping rope. Ring play games were once very popular among school children throughout

The Bahamas. The children would form a circle and sing while one person in the center danced for a short period then chose another person to be in the middle. A few ring play games that

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Hilda played included “Emma Who’s Your Lover”, “Jump in line and rock your body on time” and “My Love is Like a Little Bird.” Both Hilda Allen and Vera Carey recounted the latter:

My love is like a little bird It flies from tree to tree And when it sees another one It forgets the love it had for me.

Go and bring me back the one I love And take away the one I hate Go bring my true love back to me And happy, happy shall I be.

Other favorites included “Mother May I Go to School”, “Brown Girl in the Ring” and

“Bluebird” (Knowles 2015; Johnson 2012).

Mary Knowles attended the Lil Prep School up to grade three. She explained, “Tarpum

Bay Primary School was built, so I went there. That was 1956. Then the Lil Prep School was then for the younger children until 1968” (Knowles 2012). When the Tarpum Bay Primary

School was built, only the upper grades (4 and above) transferred there. Grades 1 to 3 remained at the Lil Prep School. The Prep School was also used for community functions such as concerts, public meetings and plays (Carey 2012).

By the 1950s more and more students were continuing their education in Nassau and some going on to college. Errol Carey and many of his siblings were sent to Queen’s College

High School in Nassau by their parents Iris and Herbert Carey who remained in Tarpum Bay.

According to Errol, at the time, anyone that could afford to send his or her children to a private school, did. This was because the quality of education was believed to be better. Errol explained that at Tarpum Bay students were limited by local teachers who often did not have teaching certifications. He says that “you got the bare minimum education that the government

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required…and they didn’t have all the subjects” (Carey 2015). He remembered moving to

Nassau in 1967:

I moved to Nassau and went to a school called Queens’ College… at that time what was supposedly the number one school in the country, and I went there for 5 years and graduated in 1973…When I graduated I didn’t come back home to stay, I stayed in Nassau. I stayed in Nassau technically since I was 12 but when I graduated at 17 I never came back to Tarpum Bay, till later. I lived in Nassau, from Nassau… I moved to Virginia… The reason we went to school in Nassau was ‘cause the high schools there were private and offered a better education. (Errol Carey 2015)

One time of year that everyone looked forward to was the Christmas season. They enjoyed this season for the new clothes and for the festivities that included Junkanoo. On

Christmas Eve, the Tarpum Bay brass band would travel from house to house and serenade the families. “Mom and dad would give them a little donation for coming around” (McCartney

2015). Christmas was also the only time that Tarpum Bay had apples. The Minister of

Parliament for Eleuthera at the time, Trevor Kelly, traveled to every school and gave out stockings with candies and an apple. Brenda McCartney remembers saving her apple until

Christmas morning. The Christmas tree was a cedar tree decorated with balloons and bells.

Junkanoo took place at twilight on Christmas morning. This parade involves costumes, music and dance. It is still carried on though in a very different style than was in the past. Then,

Junkanoo costumes covered the individual completely. “You couldn’t see nothing about them, nothing…no face, no finger. Everything was covered. Everything had paper, dressed down in paper cut up and had a whole coat and that was pasted from head to toe, a hat on your face”

(Johnson 2015). The paper used to pack tomatoes was used to make the costume. “The paper used to come in bails with a couple thousand sheets, like a bible. So the fellows would steal the paper from the packinghouse and cut it up in strips and then paste it on these clothes…didn’t matter how thin you was, you looked stout afterwards because the paper was so thick all down.

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Everything, pants, shoes, hat” (Cartwright 2015). The packing paper came in two colors: “white

and pink/purplish pink…some, though, made their suits from newspaper. And one year some

made their suits from the shucks from the corn…paper must have been scarce that year” (Allen

2015). Brenda McCartney’s generation who grew up in the 1950s did not experience junkanoo

where costumes were made of packing paper. “I don’t remember when the factory was open in

Tarpum Bay, but they say [they used] the paper to wrap tomatoes in. I know about the

newspaper” (McCartney 2015).

People mixed flour with oil to make a paste for the costumes. The oil was to ensure that

the rats would not eat the clothes (Johnson 2015). People would cut gumelemi wood to make

boats and planes at home, which were incorporated into hats. Herman Johnson said the dancers

would paint their faces to mask their identities and Eugene Carey mentioned that chalk was also

used in making masks (Johnson 2012; Carey 2012). The objective was to dress so that no one

knew who you were (Allen 2012). They also changed their voices when they spoke (Johnson

2015). Samuel Johnson recalls a time when he dressed in his junkanoo costume with the sole

purpose of frightening people for fun. Children would run, hide or hold tightly onto their parents.

There were two groups - the east and west. Also known as “the black gang and white gang from across the plank board” (Johnson 2015). The parade took place in front of the Methodist church at Bird Lane. This area was called the center. Spectators would sing “junkanoo want a penny, junkanoo dance for it” and then throw coins in the street. There were no cowbells as are presently customary. Instead, junkanooers put rocks in cans and shook them. Other instruments included drums, saws, old tubs and tins. It was a goatskin drum, but sticks were used to beat the drum (Cartwright 2015).5

5 Today, goatskin drums are beaten by hand.

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We had one big drum and one small drum and as you pick up the money then you would carry it to the big drumbeater. And then on junkanoo morning you would get together and put all those pennies and coppers and pence and shillings and put them all out then you share them… Then there used to be some people who couldn’t come out. Then we would go and dance to their door. And from there sometimes we’d go Rock Sound. (Johnson 2015)

David Cartwright agrees and remembers:

You had to wait until the sun came up so you could see what you were doing…march up and down until about 9 o’clock and then stop. Not like in Nassau. It was two, three hours then stop. Then if they felt like they didn’t make enough money, they will hire a truck… the junkanooers with the drums and go to another settlement and have a nice parade to each settlement…and they did the same thing, followed the same pattern and made a good little change by doing that. Until, I guess, it got too hot and then it would stop. 12 o’clock it would be finished. They didn’t go far. The next settlement…next settlement… Tarpum Bay ever been up there. The other settlements were dilatory. They wasn’t really prosperous like Tarpum Bay or ambitious as Tarpum Bay. We’ve always been ambitious people. (Cartwright 2015)

Cartwright believes that the other settlements did not have a junkanoo parade on the same

scale as Tarpum Bay because they were not able to obtain the paper to create the costumes. At

Rock Sound, for example, there were not as many packinghouses. That settlement instead had a

canning factory that ground the tomatoes.

Both Samuel Johnson and Victor Cartwright commented that the costumes and conduct

of junkanoo has changed. They now use elaborate designs, colored paper and draw figures on the

costumes and build upon them making them very large. Often junkanoo preparations began on

the 20th or 21st of December, not months before, like they do now. Moreover, preparations took

place at home, not in a local junkanoo shack. The parade began at or just after sunrise because

there was no electricity to see. Over time, over settlements began participating in the junkanoo

parade at Tarpum Bay. John McCartney recalls the parade being held once in Rock Sound during

the 1960s. The location began rotating due to complaints by other settlements of Tarpum Bay’s winning streak, which they attributed to an inability for many groups to transport large costumes

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over such a long distance. The parade was moved to the more central location of Governor’s

Harbour in the early 1970s. It began rotating between participating townships approximately six years ago (McCartney 2015). Today, the parade begins at 8 pm on Christmas day and can last until 2 am. Communities from all over the island compete for a cash prize.

Weddings also brought the community together. Sheila McCartney remembers her wedding day on July 8, 1957. She was 18 years old and her husband to be, Garfield McCartney, was 21 years old. These were the customary ages for marriage at the time. She had a large wedding. It was comprised of three bridesmaids and six flower girls. During that time, marriages took place on a Monday evening. “The shops would close half day. People working would have half day off to be home in time to dress for the wedding. Everybody attended the weddings in those days. Children would be dressed up in their Sunday best. Then changed to Saturday evenings” (McCartney 2015).

There was a musical band that played free of charge at community events. Garfield

McCartney was a trumpeter in the band. Young boys would have music practice on a certain evening to get ready for the weekend. “In those days we always had something going on during the weekend. If the lodge wasn’t turning out, the church had a big turnout” (McCartney 2015).

McCartney recalls everyone having to be involved in the church or a lodge. Burial societies preceded lodges and existed to assist the poor in burying their dead (Davis 2015). Sheila remembers the lodges being the Junior Lodge and Senior Lodge for those under 18 years of age; and the Ruth Sisters and the Art Fellows for women and men over 18. Other lodges included the

Eastern Star and the Masons.

My mother was in the Ruth Sisters. My adopted father was head in the Art Fellows. Then they had a teenage lodge for boys and girls. You had to join it. Called the junior lodge. The older ones [lodge for adults] was the Senior Lodge. We met once a week. When the Ruth Sisters and the Art Fellows turn out, the Junior Lodge

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would turn out also. When they march, we would be marching in front of them and then the senior would be in the back… Lodges visited the sick, and any programs going on in the community, you had to be a part of it. When we have Easter programs, the junior lodges, boys and girls would take part in it. We didn’t have time to idle in those days plus we went in the farm too. Had to help parents bring the produce home. We was the little horses. (McCartney 2015)

A less official social society was known as the Sanhedrin Council also known as the Soft-

Hand Society. The group consisted of a handful of elderly residents. They would gather at the

dock by the bay at sunrise, ring a bell and commence reading and discussion of the bible, politics

and gossip. The bell that was hung at the dock was a broken bell from the Methodist church that

has since been thrown into the sea (Mingo 2015). The Sanhedrin would sit at the bay until about

9 o’clock, at which time they would tend to their fields (Carey 2015). Admission into the group

was one shilling. The purpose of this fee was to aid the elderly members with their living costs. It

is said that the establishment of the Old Age Pension in The Bahamas is due to this group.

During an electoral campaign, George Baker, Useph Baker and Trevor Kelly approached the

council seeking to win their votes. After the council explained their reasoning for the one-

shilling fee, George Baker vowed that with their votes, he would establish a pension program

whereby the elderly would receive a monthly stipend to assist with living costs (Mingo 2015).

Today, Old Age Non-Contributory Pension (OANCP) is a payment of $160 per month made to

Bahamian residents of 65 years of age or older who are determined to be needy (the National

Insurance Board).

Homecomings also brought the community together. The homecoming was a three-day celebration held in August. It was a time when descendants of Tarpum Bay would return from abroad. During these three days “there were dances in the night inside the Old Prep School and they would hang a lantern. During homecoming they would move the desks around to the wall and stack them if necessary. They played native instruments such as drums and horns” (Davis

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2012). Homecomings continue today. The duration is decided by the Tarpum Bay Homecoming

Committee and can range from five days to one week. The event takes the form of a festival and the main events take place on the homecoming grounds, a community recreational area at the

Bayfront. Stalls are erected around the perimeter where food, drinks and souvenirs are sold.

Activities during this time include church services, concerts, junkanoo, dances and plaiting of the maypole.

In Tarpum Bay, it was customary for young men to acquire land from their fathers or father figures. “You didn’t buy. You gave your sons the property” (Cartwright 2015). David

Cartwright recalls receiving his property at the age of 17 from his grandfather. After a father gave his son property, the son would then work to build a house on it. The young men in the community would assist one another with their respective skills.

Similarly, Henry Allen remarked, “at 17 I put my father’s pick ax and shovel on my shoulder and I went down to the property and started clearing it up” (Allen 2015). On establishing a home at such a young age, Allen explained:

Them days wasn’t much to attract you…you lived in a house with your sisters and brothers, you began to grow up to be a young man. The amenities of life we didn’t have then. We had the outside toilet. Bathe inside or bathe outside or bathe in the toilet, whatever it is outside. So you look forward to the day when you can get out of that and because you looking forward to the day you get out of that your mind was focused on trying to build a house. Sometimes a house wasn’t large. A 2 bedroom house with an A roof upstairs…had rooms upstairs had rooms downstairs. But your parents, especially with boys they worked along with you with that because at a certain age a mother don’t want her sons around her daughters no how and so therefore there’s a way Baymans went… in particular Baymans. When you got 17 years old, first thing your parents try to do for you was buy a piece of land. Or your relatives gave you a piece of land or if your parents had large lots/yards they allow you to build, especially the eldest son in particular, on a piece of it, so long as you could build your own house. So if you have me building my house at 17 …then Frank, your mother would say ‘you might as well get ready to get started too’. Then you have a next fellow starting at 17 then you have about 10 - 14 fellows starting at 17. That’s all because you’re looking forward to getting out from among your siblings especially if you had sisters. You don’t want to be around your

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sisters as a young man. Especially if some of the fellows drink …and [under] certain conditions you don’t want to be around your parents. It caused you to get married young. 20 years old/21 you married. You trying to get out that environment. You want your own environment. That’s what caused us at that day and age to want to get started young. To get out of that one bedroom, upstairs situation with beds together. So how to get out of that? We have to start our own house. Then parents in the community they were focused on that. I want my son to have a piece of property. He’s working. I want to save a little $10 so he could build a house…save a little $20 so he can build a house. Yards wasn’t expensive like how they is now. You could buy a piece of property or a relative give you a piece. Sometimes it only a little 40x40. The fact remains that I got a piece of property in Tarpum Bay, when I laid out the house, the builder tell me say ‘man you have the house bigger than the property’. But I was 17. I didn’t know better. (Allen 2015)

Young people often gathered at the park, especially on Sunday evenings. After Sunday school, young boys and girls would go for walks around the community. It was an opportunity to see your boyfriend or girlfriend. Sixty years ago, Tarpum Bay was lush with cedar trees. The beach near the Anglican Church was so wide that young people would play softball and different games there (Allen 2015; Mingo 2015). “When you knock a ball in the sea you was out and very seldom you knock a ball in the sea [because there was] so much beach. But we don’t have no beach now” (Mingo 2015).

People sold ice cream cones and hot peanuts on Sunday (Allen 2015). People kept their properties very well because people lived there. Today many properties are unkempt because families have moved to Nassau and the houses are vacant.

That’s what happens. We turn our backs on the old original communities and they go down. The old structures are either taken away or burned out. That’s why the community is vacant in some places where you know houses was…They [my children] had an opportunity of going to high school, Preston Albury and Windermere. And most of the children at that age were talking about going into a profession and so they go caught up into that situation of going into a profession so they wanted to have a profession. Take for instance Jackie. She had in her mind of becoming a nurse so she went to Nassau to go to the College of The Bahamas…They all had that mind that they wanted to do better. She did not continue with that idea. She went into being a stewardess flying about the place. (Allen 2015)

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Today, Tarpum Bay has a small population of individuals between the ages of 18 and 30

due to the economy, educational and career pursuits. All of the elders lamented the state of the

properties in the oldest section of Tarpum Bay, which have been abandoned. Audrey Carey

refers to this land as great wealth that descendants seem unaware of or simply do not appreciate.

She and Vera Carey expressed a desire to see more employment opportunities in South Eleuthera

that may allow for young people to remain at the settlement and for descendants to re-establish

their families and contribute to the progression of the community.

Dialect and Sayings

When speaking with descendants residing outside of Tarpum Bay and individuals who have recently relocated to the settlement from elsewhere, many spoke about a unique Tarpum

Bay dialect. Cislyn Simmons commented that people from Tarpum Bay tend to have a different

manner of speech. She noted that “they drop their ‘H’s. So it would not be ‘Hatchet Bay’, it may

be ‘Atchet Bay’. So their ‘H’ is very silent” (Simmons, 2014).

From my experience in Tarpum Bay, I noticed that in many cases the letter “a” is

pronounced as “e”. For example when referring to Uncle Alex, his name was pronounced as

“Elle” or “Elic” and the word “family” is pronounced “femily”. A primary school teacher,

originally from Nassau remarked on the distinctiveness of the Tarpum Bay accent. She began

teaching at Tarpum Bay Primary School approximately two years ago and says that she still

sometimes has difficulty understanding some of the residents. She commented that even the

youngest children speak with this accent. In the singing of the national anthem the children

pronounce “Bahamaland” as “Bahamalend” and “banners” is pronounced “benners.”

A Tarpum Bay slang was confirmed by many residents. Qurina Mingo says, “every

settlement, their speech is different” (Mingo 2015). Samuel Davis remembers being able to

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differentiate between a black person speaking and a Conchy Joe person and between people of different settlements.

If three or four people in there [a room] and each one from different settlements you could say [from] the voice come out that room, you could say well that’s from Green Castle, that’s from Wemyss Bight… but to me, three settlements you could distinct more than any… is Governors Harbour, Palmetto Point and Tarpum Bay and still is. Some of the settlements got off of that slang or dropped some of it. (Davis 2015)

In greetings, Conchy Joes and people from Palmetto Point used the terms “bro” and “bra”

(Mingo 2015; Davis 2015). People from Tarpum Bay would instead say, “Hey man” or “What ya say.”

We still say ‘hey man’, ‘what ya say man’. Then Tarpum Bay, ‘how you doing ho?’ And then most of the time because I didn’t know what’s your name and then if I don’t understand what you said I’d say ‘what you say ho?’ (Davis 2015)

Today, due to its American meaning as whore, the word “ho” is rarely heard. It is used only between very familiar people at Tarpum Bay. “Hey ho” is used to mean “Hey, how are you?” or “what’s up?” Older residents can also be heard using the word “country” in reference to the settlement.

In referring to plural subjects, those from Tarpum Bay often add an ‘s’ to the singular form of the word. For example “mans” for “men”, “bes” for “be”. It is also common to hear the word “growed” for “grew.”

“Every pick’em gat a fire” is a saying that means everything an individual took every opportunity possible to help themselves and provide a living for their family (Johnson 2015).

“I fished, I crabbed and I cut bait and I carried the basket”: I did everything to put food on the table for the children (Johnson 2015).

“You have to get a cage to put the bird in when you catch the bird”: You must have a house before taking a wife (Cartwright 2015).

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“If you sow the wind you reap a whirlwind”: If you work toward nothing in life, you will have excessive amounts of nothing in the end (Carey 2015).

“If you spit in the wind it will blow back in your face”: If you wrong someone, it will return to you (Carey 2015).

“Don’t hang your basket higher than you can reach”: Do not put yourself in a position that you know you cannot handle or make commitments that you cannot keep (Carey 2015;

Allen 2015).

Industry

Residents and descendants alike concur that historically the main industry was farming and the main farm produce for export in Tarpum Bay were tomatoes followed by pineapples. The farmland was located on the outskirts of the community. The areas were called the Swamp, Great

Hills, Greenstone Point, Little Bluff, Saw Bluff, Red Dot Hole, High Rock, the Creek and

Broken Bays. Boats came to Tarpum Bay from England for pineapples and from the United

States for tomatoes. Qurina Mingo remembers the boats that anchored directly behind the rocks at the bay because the water was too shallow to enter the bay. “Black spots [in the water] with black stones are ballast. When they left they would throw those out because they would carry loads of pineapples and tomatoes back. The say if you had a good breeze it would take three weeks to sail to England” (Mingo 2015).

William McCartney recalls that his grandfather on his mother’s side, William Wilkerson

Allen, was a tomato farmer. His grandfather on his father’s side was a captain of one of the fast sailboats on Eleuthera. His grandfather’s boat was named the Imperial and used to export tomatoes from Tarpum Bay to Florida (McCartney 2014, 2).

There were four shops in Tarpum Bay during the 1920s and 1930s. They were owned by

Kyle Nottage, William Albert “Boy” Carey (also known as “Cracker”), Dennis Nottage and

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Richard Culmer. At this time, stores did not have names. When goods came in from Nassau,

whoever had transportation would distribute the goods to the different stores (Cartwright 2015).

Willie Butcher Allen had a packinghouse at Tarpum Bay as did ‘Boy’ Carey, John Hilton, Henry

McCartney with Edwin Allen, and John Louie. Newton Carey ran a government associated

tomato packinghouse. The government supplied this with fertilizer and seed. The others were

independent packinghouses where the farmers bought their own fertilizer and seed. Tomatoes

were packed according to size.

Six sixes and five sixes, six sevens, seven sevens. Seven sevens was the smallest size. They wrapped them up in paper each of them. They graded them. A big one was five sixes. A very small one was like a seven eights. They had to build these crates to put them in then wrap these tomatoes, put them in there, then put the cover on them then take them out on the dock then a barge would come in. They used to export them then. To Nassau and shipped to Canada. If it was a good season they would start the first of November to the last of February. (Carey 2015)

It is said that Willie Butcher then went to Wemyss Bight and had a packinghouse there.

Samuel Johnson’s three brothers and father worked for Willie Butcher. Willie Butcher eventually emigrated from Tarpum Bay to Nassau.

After Uncle Willie, and Kyle Nottage and Big John, those old fellows, Johnny Louie, Boy Carey all those old fellows died out, we tried to do the best we could, but nobody really was into farming instead of own packinghouse… Because the government started their own packinghouse in Greencastle and then the lazy farmer like me, we took up carrying our stuff to Greencastle because wasn’t any other packinghouses here to do it. We spoke about it but nobody ever went into it. In those days you could’ve grown anything and there was always a packinghouse there open. (Johnson 2015)

The mass movement of people from Tarpum Bay in the 1930s was economically driven.

Dorothy Moncur recalls that when her father moved from Tarpum Bay to New Providence “it

was because of a depression and people were not able to make a living”. She has been told that

her father, William Arnold McCartney, owned a shop, “but after a while people didn’t have any

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money to buy anything so he had to close the shop out” (Moncur 2014: 6). She and her family

subsequently moved to New Providence in 1933.

Henry Allen also recalls the migration to Nassau:

Young people in my age bracket were going to Nassau like crazy…I wasn’t like them. They could’ve gone home got a suitcase and a box, put clothes in, say mom ‘I’m gone’ or ‘I want to go’. I couldn’t do that. I wasn’t trained like that. My father was a Christian. I had to tow the line. So for me to leave my father and my mother, I had to discuss that. I couldn’t do whatever I want. When I told my father about it. My father said to me ‘life could be hard there too’. And my father told me ‘go to trade. Learn your trade. Learn it well’. I remember the words he said to me ‘go to trade. Learn your trade well’. He said one of these days you’ll be able to be upstairs sleeping and making money. And he was right on it. A lot of my friends that went, ain’t no more…They thought life was better and exciting. I thought so too until I discussed it with my father. My father was saying to me you go to Nassau where you ga live? Uncle this and uncle that. Or aunt this aunt that. Then he broke it down to me. You start eating too much, they ga raise trouble. Let the light be on too long, they ga raise trouble. If you use too much water, they ga raise trouble. That’s the city. I come from a place where everything is open. I say then I’ll live with my friends. Then he say live with your friends? Who ga do the cooking? I’ll eat from restaurant. How much restaurant cost? Who wash the clothes? Some people do that and be successful, but I didn’t have to do that. See, Eleuthera was moving. It was building itself up. (Allen 2015)

In addition to New Providence, people of Tarpum Bay relocated to Key West and

Miami.6 Steven Carey said after having traveled back and forth to Florida with produce:

A lot of ‘em decided well I’m going to stay in Key West. So a lot of ‘em came here and took their houses apart, you know the house right here by the shop, the wooden houses, they weren’t put together with nails, they were put together with wood and pins, so they just come and they take it down and put it on the boat and took ‘em to Key West. See now, my great grandma, she had seven brothers and she was the oldest one what stayed there, because Susan Allen she was the oldest one out of all to stay here, but all of ‘em went to Key West, but that’s how they ended up in Key West, that’s how they chose Key West because they was running on the boats, and they decided to stop off and stay there, that’s how they get there. They bought property there or squatted on property there, say well this piece here is mine because nobody was living there in ‘dem days. Most people there used to live there

6 During the nineteenth and twentieth centuries many from the northern islands of Abaco and Eleuthera moved to Key West “where their traits of sobriety and sturdiness, their knowledge of the sea, of wrecking, and of shipbuilding, made them substantial citizens” (Peters 1962:228).

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was Bahamians because a lot of ‘em went from here and most was Tarpum Bay. And that’s how we get that big old crew in Key West. (Carey 2015)

Samuel Johnson also recalls the downturn in the economy. He says, “Things all over the

island were bad. Things were not good here…all we knew then was farming. We lived off the

farm. With the little money we had, we had to travel then to look for a livelihood.” In 1945,

Johnson chose to participate in the Contract to provide a livelihood for his family in Tarpum

Bay. He worked from Miami, Florida up to Minneapolis, Minnesota.

We traveled on the contract, but we didn’t have to pay nothing out [of] our pockets. It was a contract between the American government and our Bahamian government…as we worked with them; they would take out so much to send back home to keep in store for our family. Then when we return, you’d get so much of our funds back. I met a lot of people… Jamaicans, Haitians, Barbadians, Bahamians from one part of The Bahamas throughout…There was about 30,000 of us in one camp. (Johnson 2015)

Samuel Davis remembers the Contract as the first in a series of events that brought prosperity to The Bahamas. Bahamian workers in the United States began sending more modern items to their families in The Bahamas. At Tarpum Bay during this time Davis saw wompers transition out and into tennis shoes and then various types of shoes. He saw thatch roofs transition to “sheets” and shingled roofs become concrete roofs.

After returning from the contract in 1958, Samuel Johnson worked as a farmer, a fisherman, a land surveyor, a taxi driver and a preacher: “Like the old people say, ‘I fished, I crabbed and I cut bait and I carried the basket.’” That means you did everything. You did everything to get food on the table for the children” (Johnson 2015). He learned surveying from

Timothy Bertum Carey and worked with him for 13 years. Carey was the only licensed surveyor and architect in South Eleuthera at the time:

Most of them [from Nassau] would send people to come work called formers and Bert had to train them. I would say ‘I can’t understand what Bert is doing’. But you couldn’t find no one better than Bert when it come down to surveying and

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measuring. His office was right here in Tarpum Bay… Had to make up and draw plans…He was that good and he was patient. (Johnson 2015)

Timothy Carey was educated at the Government High School in Nassau, which was then a highly selective school. His daughter, Mary Knowles, recalls her father drawing the plans for most of the houses in Tarpum Bay. In addition to surveying and architecture, Timothy Carey was a chauffeur for Arthur Vining Davis. Knowles remembers interacting with Davis as a child and her family receiving gifts from him during the Christmas season (Knowles 2015).

Those that remained at Tarpum Bay continued to farm and supplemented farming with available opportunities such as fishing, sponging, building, teaching and small businesses.

Herbert Carey opened his grocery business in the late 40s. Artist, Gordon MacMillan-Hughes suggested the name “Bert’s for the Best” and painted the sign for him. Today, Carey’s children operate the store. According to Herbert, the tomato industry began to decline in the early 1950s because Mexico was able to produce tomatoes at a cheaper rate than The Bahamas. People continued growing tomatoes, however, on a smaller scale.

Qurina Mingo is another that remained in Tarpum Bay and did what he could to make a

living. He farmed, fished, sponged, built boats, and worked in construction as a helper. He

remembers:

We used to get a lot of sponge but we didn’t make much money. They didn’t pay much. We sold them to Nassau to the Greeks. They didn’t pay much. The most money we got for them sponge was one gentleman from America named Mr. Felton…When he bought those we got 200 pounds. He bought those sponge in 1965 and money changed in 1966… We used to get the wolf sponge, the reef sponge, grass sponge. But the grass sponge wasn’t good, they were hollow. Didn’t get anything for grass. But the wolf sponge they brought the most money. (Mingo 2015)

Mingo explained that reef sponge was found in shallow water. He was able to wade in the

water and pick them up. Wolf sponge was found in 12 to 22 feet of water. He used a pole to hook

these.

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Mingo also built bateau boats. These boats had a flat bottom and therefore a shallow draft. He learned the craft from watching his uncle, Sam Mingo. He remembers that during that time the boat builders of Tarpum Bay included Ralph Carey, Sam Mingo, Frank Carey, Sam

Morley, Alexander Carey (also known as Uncle Alex and was the leader in boat building) and

Willie Bradley. David Victor Cartwright is a boat builder of Qurina’s generation, the grandson of

Alexander Carey and the only remaining person in the settlement with the knowledge of how to build a freight boat. About his grandfather, Victor Cartwright recalled, “He would go in the land and cut the ribs…with different angles. He’ll say ‘now boys, Victor and Eric, when school come out y’all get the wheel barrow and come a certain place and you could see the ribs for the boat there. Put them in the wheelbarrow and bring them home’ and that’s how we learned”

(Cartwright 2015).

Henry Allen grew up in the transition from farming to tourism and trades. He recalls the intensive farming that was taking place and the spirit of the people engaged:

Tarpum Bay was a hardworking community at that time very ambitious very hardworking. When I came to work here as a young mechanic there was about 30 farm trucks in Tarpum Bay. Independent people, they didn’t work for people. They farmed and fished because they sell their tomatoes green to Nassau…then the tomatoes that became ripe they would carry them to the factory. (Allen 2015)

In the 1950s and 1960s, investors began developing the island of Eleuthera, tourism became a major industry for The Bahamas and Tarpum Bay felt its effects.

An investor came into Nassau, which built Union Dock…and he was invited to come to Eleuthera and have a look at Eleuthera and see if he wanted to invest in Eleuthera. His name was Arthur Vining Davis. So when Arthur Vining Davis came I understand that he carried on farming just like Levy carried on farming. So he done farming but on a larger scale. It was exported into Florida. At that time World War II was going on. When Arthur Vining Davis came along with his investment things began to change from farming to week work, receiving a pay roll. With farming you didn’t receive a pay roll until the crop…People around Rock Sound and Tarpum Bay in particular were able to then start getting salaries and that caused life to be better … Then he moved from farming he went into tourism and the houses that he used to house the people who worked for him he turned those houses

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into apartments where tourists rented and then the name came Rock Sound Club … as he transitioned from farming, the persons he had working for him had to melt into the community. He bought out a lot of the people in Rock Sound houses and property and the people he had working for him were mostly white people and strangers as well, lived in Rock Sound. (Allen 2015)

George Baker benefited South Eleuthera in more ways than one. As a representative for

Eleuthera in the House of Assembly, he forwarded the interests of the people. He improved roads at Tarpum Bay, built a seawall after the devastating effects of hurricanes and personally assisted poor constituents when possible. David Victor Cartwright commented:

He was a real good representative. We just went to him and tell him ‘my mother’s died, Mr. Baker’. That’s what we’ll say, ‘we don’t have any money, we would like for you to bury her please’ and he will do it. (Cartwright 2015)

George Baker’s business interests also benefited the district economically. His canning factory at Rock Sound provided a market not only for the people of South Eleuthera, but he was also hiring boats to buy, can and sell peas produced by the people at Acklins island (Johnson

2015).

He [George Baker] came here to work under Arthur Vining Davis’ portfolio. After he served here a little while, George Baker went into farming. Then he opened his factory, then he went for himself, then he went to join politics, went into parliament, but through that he had his factory open. He worked from Bannerman town to Gregory town. Had a pine field, tomato field in Bannerman town, in Rock Sound, hired people all from all Eleuthera. Everybody was hired. Who wasn’t in the farm, worked in the packinghouse. Who wasn’t in the packinghouse, they worked in the factory. Who didn’t work in the factory worked on the field, labor. People who grew pineapples, can ‘em up. You grow tomatoes, you can ‘em up. You grow pigeon peas, you can ‘em up. Whatever you produce, carry them to the factory, you can can ‘em up… Before he [Arthur Vining Davis] came we knew nothing about fridge and electric and things like that. But after Arthur Vining Davis came [to] South Eleuthera [the] first thing he did [was] he bought land. Rock Sound Club was the first club on the island. It belonged to him. Most of the work was done by hand…clean the yard, the hole you dig, the foundation, ‘most everything then was done by hand. Where the house is now, that used to be the office, machine shop down in that area. And then from there to Cotton Bay, then to Winding Bay. Where Winding Bay Club is, that was Arthur Vining Davis’ house. So he built Eleuthera. (Johnson 2015)

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The South Eleuthera Properties Company (SEP) owned and operated by Davis extended electricity through to Governor’s Harbour. “Everybody went to work for SEP, the different generation coming out of school went to work for South Eleuthera [Properties]” (Carey 2015).

The Eleuthera Power and Light Company was established Davis. Samuel Johnson recalls surveying for the electrical poles from Bannerman Town to Gregory Town. “Governor’s

Harbour was then able to extend straight down to the glass window bridge then of course

Harbour Island. Now the power plant in Rock Sound sends power straight through to Harbour

Island” (Allen 2015).

Developments by Davis, the establishment of French Leave7 and Austin Levy’s farm at

Hatchet Bay connected the island of Eleuthera. “Eleuthera only ran, during that time, from

Gregory town. So until Eleuthera got connected, Eleuthera was only known from Bannerman

town to Gregory town. But by Arthur Vining Davis, Levy and French Leave, they worked

together. They connected Eleuthera” (Johnson 2015).

In addition to electricity, Mr. Davis also remodeled the Masons lodge hall at Tarpum Bay

and provided much needed employment. Henry Allen recalls that Tarpum Bay people worked in

Mr. Davis’ home as caretakers and repairmen.

He built an expansive house on the property, gardeners, construction workers, caretakers, and all that…and 75% of them people were Tarpum Bay people. From his place it grew into the Winding Bay Club. After Davis passed on, they turned his house into a club. And then he built rooms. Some of the money from these investments it trickled down to Tarpum Bay … between us [my brother and I] growing up and my third brother being born because of the Rock Sound Club in Mr. Davis’ era. My father was able to build a house… They were able to buy better shoes better clothes better stores…were able to put more stuff in the stores because they were able to sell it. It made a difference. Then through him we were able to get electricity… As I understand it, Eleuthera was the first Family Island in the Bahamas to have electricity. (Allen 2015)

7 French Leave was a 75-room resort in Governor’s Harbour, Eleuthera. It was built in 1957 and operated by Craig Kelly from Philadelphia. French Leave closed in 1970. The resort later became Club Med (Cleare 2007: 120-122).

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Henry Allen was trained to be a mechanic by Hermit Cates, Mansfield Molly, Adrian

“Tony” Symonette and Frank Kemp. At age 24 he began work with Davis’ South Eleuthera

Properties Company. He was responsible for maintaining the electric and gas golf carts and other

equipment on the golf course. He recalls MSNBC televising a golf tournament at the Cotton Bay

Club where Arnold Palmer and Julius Boros were competing. “That was the first time in the

history of Eleuthera you have television cameras shooting” (Allen 2015). He added that the

South Eleuthera Properties later became Three Bay Contractors. It was this company that

especially contributed to the prosperity of Rock Sound and Tarpum Bay. He remembers certain times walking into the Tea House or the club and getting all he could eat or drink free of charge.

I wondered ‘how come I get so many sandwich today and I ain’t gat to pay for it. How come I could drink so much tonic’…he said to me they have groups come here, fortune magazine and other groups. He say the first man walk through the door – everything on the house. That means don’t care how much…they pay for that. When they walk through the door of the Cotton Bay Club. Everything was charged to them. (Allen 2015)

After Davis, Juan Trippe took over Cotton Bay and it was under Trippe that the airport

was extended and Pan American airlines began servicing Rock Sound.

It was just a little short airport. I helped to work on it when it was extended. When the first jet came here I think it was 16 shillings. You took that ticket and spend a day or two in Miami and came to Nassau and spend a day or two and come back to Rock Sound on that same ticket on that jet…When Trippe came here it was like glory. (Johnson 2015)

Similarly, Steven Carey remembers Juan Trippe’s influence in the district as a positive one. He recalls: “that’s the first time that Pan American used to fly here, 747 used to fly here twice a day, you went to Miami for $27, I used to work for that company” (Carey 2015).

Foreign investment had ushered in a new way of life for the Tarpum Bay community and

Eleuthera at large. During this period, many gave up farming in favor of serving a new clientele.

Before marriage, Sheila McCartney worked at Cotton Bay. After marriage she left, not due to the

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employer, but because husbands did not like for their wives to have to work. Sheila left Cotton

Bay and assisted her husband with a farming business. Her husband who was a carpenter at the resort, he also farmed and fished. Together they were employers of Haitians and Bahamians and would harvest two and three truckloads of tomatoes during the winter season for export to

Nassau. The McCartneys gradually gave up farming after they built the Highway Bar in 1960. It began as a place for her husband to relax with his friends after returning from fishing trips. The bar grew into Sheila’s Royal Castle – a restaurant, bar and nightspot.

Tourists came after the hotels would close around 10 pm for some place to hangout. That’s how we started having bands… Started having native bands from Eleuthera come and play and bands from Nassau…a live band on Friday and Saturday nights. People came from north and south. We would advertise it on the radio ‘Sheila’s Royal Castle’s is having Smokey or Leon Taylor and the Roosters’. I did a lot of cooking, baking and serving… Used to sell 5-6 cases of chicken in a night. At that time we had hatchet farm plantation open. We could’ve gotten chicken at a reasonable price…. The guests just loved grouper, crawfish and used to have a lot of conch fritters and stuff… I tried to sell all Bahamian food. (McCartney 2015)

The events that led to the closure of these major developments on Eleuthera are rarely discussed and often expressed with a degree of reluctance. Responses often began with “I know, but I hate to say it…” and “Gee, I’m telling you this, I shouldn’t tell you that”. Others rejoiced at the opportunity to finally share what they believe to be the truth of what caused the demise of the best thing to ever happen to Eleuthera. One resident remembers:

After the PLP came around… it made a big mess. The PLP says that they can take the factory ‘we have the keys in our pocket for the factory’…He [George Baker] got a little upset about it so he just closed it down and that made a big mess because we wasn’t able to grow any tomatoes no more…not like that. Just a few and just sell them around. So that’s why that closed. The PLP got biggity. (Anonymous 2015)

Samuel Johnson recalls an atmosphere of animosity. He remembers this period and expressed a relationship between the change in government from the United Bahamian Party

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(UBP) to the Progressive Liberal Party (PLP) and the downturn in the economy of South

Eleuthera:

After government changed, I don’t know what they done, but it seemed like something happened that all the jobs they just got against the Bay Street people…When Pan Am used to fly from here, I saw some of my own people on the airport saying ‘let Trippe and let this one go, let George Baker go’. And they all got contrary and everything on the island closed down because [of] the hatred. We had a place near the Rock Sound Club with livestock, by the factory. In between Rock Sound and Tarpum Bay you had two hotels. You had livestock and a packinghouse between Rock Sound and Tarpum Bay… Airport singing ‘let them go’. That hatred…they took the same thing and brought it to Eleuthera what they took on Bay Street against the Bay Street Boys. They brought that same teaching or that same hatred on the island of Eleuthera. ‘Race the Bay Street Boys out. We don’t need ‘em’. That’s what happened, but ain’t nobody want to speak the truth. (Johnson 2015)

As for the resorts, it is said that the staff began stealing a lot of the items, possibly in a

form of rebellion. Brenda McCartney commented that the “biggest blow was when Cape

Eleuthera closed down. Eleuthera has really gone backward from where it was to now. Even

though people were poorer then” (McCartney 2015).

Similar to the 1930’s, as previously stated, the current migration of young people from

Tarpum Bay to Nassau and elsewhere is driven by economic opportunities. Henry Allen owns a

gas station, small store and mechanic business at Tarpum Bay. He shared the belief of not tying his children down to his business. “I don’t believe that a child should be tied down to something that they don’t want to do. Or if they have something they want to try first, try it” (Allen 2015).

He did not want them to have regrets or resentment toward him. He continued to express that

Tarpum Bay and the island of Eleuthera has been able to sustain itself up to this point due to foresight and provisioning for the future:

Out of all of the people. Eleuthera people were one set of people in the Bahamas that invested their money into businesses and because they invested their money into businesses they were able to weather the storm. I made couple dollars, I invested my money into repairs and parts. The other man, he made his money, he invested into hardware. This other gentlemen over here he invested into hardware

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and other things…In Wemyss Bight, same thing…by people investing, they are able to make something sometimes and they didn’t have to depend wholly and solely on their job. If you want to buy nails, I don’t have to wait for nails to come out of Nassau. I could go to anywhere on Eleuthera and buy nails. I don’t have to wait for cement to come out of Nassau…that kept Eleuthera. A lot of family islands didn’t operate like that. They had no vision for that. They didn’t see that future. My father said, stay here and work and you’ll be able to sleep and make money. They were right. The other fellow he saw the future in taxi driving. He went and bought his taxis. He went from growing tomatoes to driving taxis [to] self-drive cars. His children still drive the taxis and self-drive cars. So what happens is the sacrifices that our forefathers made we can still feel the effects of that great sacrifice and we’re so thankful we were able to make those sacrifices. (Allen 2015)

Steven Carey shared this sentiment and added that:

After South Eleuthera phased out then, the island was more or less developed then and just saying Dwight right there he worked for South Eleuthera Properties until he was able to build his first grocery store. Mr. Wallace down the road, he worked for South Eleuthera Properties until he could of built his first store, after he built his store then he quit working for South Eleuthera Properties. A lot of people learned trade by South Eleuthera, so when they was able to go on their own or do a little something then they left South Eleuthera because South Eleuthera was paying but it wasn’t paying no big money so if some of them home owners start to build a house, the carpenter get a job there and leave South Eleuthera and go to work for the home owners. And that’s how the island got going with carpenters and masons and stuff like that. (Carey 2015)

Expressions of independence and entrepreneurship are seen throughout the history of

Tarpum Bay. Fluctuations in economic opportunity and hardship have created an enduring spirit and a unique mentality of prudence and vision that is shared among the people of the community. Visible in the history that holds true to the present is a desire and ability to plan and provision for the future. From a young age, male children were taught to strive for independence by building a home in preparation and provision for a future wife and family.

Historically, the community is centered on the Christian church. The Methodist and

Anglican churches are the oldest. According to Samuel Davis, all births in the settlement were recorded by the Methodist Church regardless of denomination. Understanding the preeminence of the church, Christian beliefs in early lifeways become apparent. These include respect for

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elders, the belief that men are to be the head of women, husbands should be providers for their wives, the belief that women should submit to their husbands and the standard of large families because birth control was seen as contrary to biblical principles.

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CHAPTER 6 TARPUM BAY COMMUNITY HERITAGE VALUES

The third and final objective in this research is to ascertain how residents and descendants

of Tarpum Bay define their heritage and themselves. Initially the common response to the question of heritage was “heritage...exactly what do you mean?” (e.g. Clarke, McCartney and

Vashti Simmons). Instead I would ask about anything that may be unique to Tarpum Bay or valuable. Interviewees found it difficult to articulate heritage or relate heritage to anything tangible. In reference to old or historic buildings, Priscilla Clarke recalled a beautiful board house that has been present in the community for as long as she can remember. However, she stated that “lots of them could be demolished to make something else. A lot of them could be built up and something nice made out of them” (Clarke 2014). To the contrary, Ruby Knowles and Samuel Davis lamented the loss of certain buildings and evidence of key people who made the community what it is today. For Knowles, this was the loss of a building on the waterfront used to house principals to the Old Prep School.

Brenda McCartney and Mary Knowles consider the manner of bottling tomatoes to be unique in Tarpum Bay. McCartney expressed that:

People in Tarpum Bay do it different from other settlements. We bottle up with the grinder or the blender. People in deep creek put the tomatoes in an onion bag then in boiling water then let cool, mash, then but in the bottle. We use the meat grinder or blender. Other settlements don’t do it at all. Ma Cilla does it on a big scale. Hers is from down that way. People [are] sent to her to buy them. I mainly do it for my family in Nassau or my use. (McCartney 2015)

The validity of these statements linking Tarpum Bay heritage to tomato production is emphasized in my brief encounter with a gentleman from Savannah Sound at the Bahamas

Archives. Coincidentally, on this particular day, there were about four of us Eleuthera descendants present. In introducing ourselves, he immediately identified us as either pineapples or tomatoes. From one to the other, he ascribed an identity, saying “you is a pineapple too…you

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ain’t from where the pineapples from…you from where the tomatoes is. You is a tomato”

(anonymous, 2015). Pineapples were those from settlements north of Tarpum Bay.

Having listened to these different people express their feelings on the subject of identity and heritage, common threads that emerge are Christianity, civic engagement and accomplishment, expressed through an incomparable work ethic. These are three pillars that characterize the people of the community throughout history and associated with the place as the home of these people. This results in a feeling of pride that many cannot trace to any “thing” in particular because the value is within the people themselves. Henry Allen referred to J.W.

Culmer’s home as a historical home, valuable to the community and worthy of being kept by virtue of the man himself being “an historical man” (Allen 2015). Culmer’s significance can be attributed to his contribution to the community as a developer (for example, the drainage system), as an employer and as representative in the House of Assembly. Representative of their respect for him, residents referred to Culmer as the governor of the settlement. He embodies civic engagement and accomplishment. This reiterates the sentiment that it is the members of the community that give its places value, not the materials themselves being of value. Of Tarpum

Bay, the Honorable Philip Bethel stated:

Its citizens have contributed greatly to the development of the country from where we’ve come from many hundreds of years and we have some noted people who have come from there whether they be ministers of the gospel, whether they be farmers, teachers or politicians. Our Prime Minister there, the Honorable Perry Gladstone Christie, his grandfather and his mother were residents of Tarpum Bay in Eleuthera…. Unique? Yep. Number one is their Christian heritage, their cultural heritage and they are very clannish people, which it is evident in the makeup of their community because they are self-sufficient in that they have an entrepreneurial spirit about them from one generation to the next. It is passed on and it’s a very outstanding community because it has grown, it continues to grow and there is much potential. The young people, the middle age and older people, they work together and they have a community sense and they work as a team regardless of their race, their color or their religion or their political persuasion…they make their own sunshine without help. They don’t wait for

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people to come from other places to get them charged or to get them motivated. It’s a spirit of accomplishment, which runs through the ancestral heritage of these people. (Bethel 2014)

Further to Bethel’s mention of the community as being “clannish”, Megan McCartney recognizes this also as unique and a positive attribute.

I mean there’s definitely a lot of pride there. I think I connect my heritage with my family…the family that I know. There’s always a lot of pride when I’m talking to other people. There’s always a lot of love. This side of our family seems to be close. …That’s something that they did right. And…Our family is huge. That’s one of the other things that you know talking to some of my friends, they don’t keep in contact or they don’t know their third or fourth cousins. I do. So you know that’s one of the things that I like. (McCartney 2014)

William McCartney adds that Tarpum Bay heritage is:

Mostly good character traits. If you investigate the families that have immigrated to Nassau. You’ll find that most of the prominent families, the prominent people of professions, head of business opportunities are people from Tarpum Bay area… the McCartney clan has spread…well emigrated from Tarpum Bay, but they have spread all through Nassau and the United States as top businessmen, top professionals, lawyers, doctors. We have Tim McCartney who has…he’s now in Palm Beach, head of one of the universities. Then we have the doctors who are head of the medical profession in Nassau. Dr. Barry McCartney, Dr. Nottage, Dr. Knowles, Dr…many of the doctors, professional school teachers, professional businessmen and most of the families that emigrated are respectable, well-rounded, energetic, industrious families and their children, their offspring seem to emulate that type of living. They are industrious, law-abiding and helpful to others, benefit and up-build others. (McCartney 2014)

Heritage was most often expressed as a feeling of pride. Responses to the question of

what is Tarpum Bay heritage included “it’s about who I am” (Carey 2014), “I’m proud of it…It’s

a feeling I get whenever I hear the name or even if I meet someone from there” (Moncur 2014).

Similarly, William McCartney’s finds his value of heritage in the way the community has

developed “most of the citizens, the residents of Tarpum Bay and each person is a really, very

businesslike, very hard working, very…well, in other words, most of the Tarpum Bay people do

own their own business. They like to be in charge of their own destiny financially” (McCartney

2014). Among residents, descendants and extended members there was constant mention of the

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current Prime Minister of The Bahamas, the Right Honorable Perry G. Christie and Deputy

Governor General of The Bahamas, the Right Honorable Oswald Ingraham – descendant and

resident of Tarpum Bay respectively.

All interviewees agreed that Tarpum Bay heritage should be preserved. When asked how,

the responses were by making a contribution (to community and country), practicing the heritage

of Tarpum Bay in the attitude of independence and excellence, and also documentation. A

community need, as stated earlier by Oswald Ingraham is the documentation of community

history. Descendant William McCartney added that the documented history of Tarpum Bay is

important because “if some of the younger people read the history and monitor the activity of the

original people, that would help them to develop an appreciation for their settlement,

appreciation for their family name, appreciation for their educational endeavors. I believe it

would be very important” (McCartney 2014: 6). Ownership of heritage, according to the community, belongs not only to residents and descendants, but also to all who are willing to uphold and contribute to the hardworking and positive legacy of the Tarpum Bay people.

A museum does not exist in the traditional sense of materials/artifacts being displayed all year round. An attempt at a museum was made in recent years by the Eleuthera Arts and Cultural

Centre in efforts to fulfill a shared vision developed Friends of Lighthouse Point and later the

One Eleuthera Foundation. The attempt at a local museum failed due to lack of attendance.

Audrey Carey, director of the center, said, “The stuff sits there and collects dust” (Carey 2014:

4). Instead, the facility is promoted as a cultural center. She describes it as a mini museum where

the building itself is on exhibit and additional components would be exhibited on the outside.

She alludes to programming or activities as being an engaging and essential component of the

museum/cultural experience at the center.

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If we have an exhibit it’s located out. You have activities that take place here in the center. So its not just you coming in and walking in. The building itself, we have the outdoor surfaces, the patios steps were done by a local artist by recycled glass bottles, conch shells so its … not the usual, traditional museum where you walk in and we showcase a few different exhibits. (Carey 2014)

To the question of museum activities and preservation of Tarpum Bay legacies, Samuel

Davis responded:

Show me something outstanding what Oswald Ingraham done for South Eleuthera. Show me what Jimmy Moultrie done. Show me what the other guy from Green Castle done… It hurt me to know that moving up and down there’s nothing you see about George Baker and you see these roads and things. This same road what you looking at. George Baker pushed that through. You couldn’t pass by the waterfront because the water was beating up, the road was completely washed out. They built two walls around the graveyard and it was washed away… And finally they come up, I believe George Baker was still there, they built a wall from what you call the Sanhedrin straight up to the grave yard during George Baker time and nothing you could see… They had a packinghouse in Rock Sound that was George Baker. They knocked that down and all. I mean nothing you could say for the young generation… Like myself, I know what he done in South Eleuthera but there’s nothing. Even Arthur Vining Davis…I mean nothing outstanding no more. Me, of course, I could say he built the Rock Sound Club, I could say he brought light in Tarpum Bay, he brought water in Tarpum Bay and that’s about it. (Davis 2015)

By assuming a bottom up-approach to this research, I obtained local histories and values that could not have been obtained at an archive within colonial office records, but only through active engagement with the local community. Having used history as a proxy to understanding heritage at Tarpum Bay, I find that residents and descendants remember Tarpum Bay as more than a maritime community as it is passively identified in literature. Instead, Tarpum Bay is remembered as a community of hardworking farmers, entrepreneurs and tradesmen. Also contrary to the island-wide brand of pineapple producers, Tarpum Bay’s chief produce was the tomato and much of South Eleuthera is identified as such by inhabitants. Older residents still engage in its production today.

The community’s heritage is largely intangible. Passed from one generation to the next has been a belief in God, a hard-working ethic that contributes to an entrepreneurial zeal and

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community leadership, and farsightedness. The pride of Tarpum Bay is in the work of its residents and the achievements of its descendants. These people are notable business owners, wide ranging professionals, upstanding citizens and civic-minded individuals dispersed across

The Bahamas and the United States. A few of these individuals include Oswald Ingraham,

former Deputy to the Governor General of The Bahamas; The Honorable Perry Christie, Prime

Minister of The Bahamas; and Rev. George Whitfield Allen, founder and minister of Trinity

Wesleyan Methodist Church in Key West. Family and extended community values constitute

heritage values at this settlement and keep it united. In discussing tangible heritage specifically,

the subjects that are brought to the fore are those structures and materials relating to the arts,

music and junkanoo in particular; the tomato industry and packing, bottling and canning;

religious life and education.

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CHAPTER 7 A TARPUM BAY COMMUNITY FAMILY TREE

I was very excited when One Eleuthera Foundation representatives, Audrey Carey and

Shaun Ingraham, voiced the desire for a Tarpum Bay community family tree. The idea of a community family tree was put forth as a means of preserving Tarpum Bay heritage, which the representatives and the larger community have been found to equate to genealogy. In addition to confirming the community value of family, it afforded me the opportunity to contribute a product to and associated with this research and for the community. I have constructed the community family tree using RootsMagic software. Within this program, the following families are represented: Allen, Carey, McCartney, Knowles, Nottage, Ingraham, Mingo, Johnson and

Culmer. Due to the limits of this thesis, the community family tree presented is by no means exhaustive. This presentation of family histories is limited by my ability to contact and access families and records. Presented are historically predominant family names at Tarpum Bay based on the oral histories collected. This family tree is a product to be continued and utilized by the

Tarpum Bay community and the Commonage Committee in identifying community descendants eligible for commonage property. Due to the great length of many Tarpum Bay family trees, a summation of the family histories based on social memory is presented in this chapter. The family trees are expounded in the appendices and demonstrate that many of these families are interwoven through marriage. The number to the left of each name indicates the generation of the individual from the first recorded with the surname in Tarpum Bay.

Allen/Knowles Family

The Allen/Knowles family, originally from Tarpum Bay is among the most well documented and cohesive families. It is also largely interwoven with the Carey family, which remains one of the largest families at Tarpum Bay. Estimates place the number of living

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descendants at more than 800 individuals scattered throughout the globe, the majority however,

residing in The Bahamas and South Florida (Turner 2005). At present, the family has been traced to William Wilkerson Allen I and Addie Eliza Knowles at Tarpum Bay, Eleuthera. First, second and third generation Allens consisted of large-scale farmers and packinghouse operators. Those that emigrated to Miami and Key West became business owners, entrepreneurs and ministers of the gospel. Carmen Turner, great-great-granddaughter of William Wilkerson Allen I (great-grand daughter of Rev. George W. Allen), became the first African American woman to be elected to the Key West City Commission. Prime Minister of the Commonwealth of The Bahamas, Perry

Christie, is the great-grandson of William Wilkerson Allen I.

Carey/McCartney Family

Another family of Careys or branch of the Carey family tree is traced to William “Lil

Pap” Carey and intersects with the McCartney family. The McCartney family is not present in

original settlement documents, however the family traces its ancestry to Tarpum Bay, Eleuthera

and many remain in the settlement. The family has traced its origins to the town of Bilarney in

County Cork, Ireland. Family historian, Timothy McCartney, has written that three Irish brothers

sailed through The Bahamas (for unknown reasons) and anchored off the coast of Eleuthera due

to difficulties with the ship. They entered Tarpum Bay around the year 1802. After repairing the

ship, two brothers left the island. Jack Freeman McCartney remained at Tarpum Bay where he

met and married an African woman believed to be of the Fullah tribe. This African woman is

only known as “Aunt Lighty”. She is described as very tall and very dark, with high cheekbones,

“sharp features”, a sharp nose and long hair (McCartney 2000: 5). The marriage between Jack

McCartney and Aunt Lighty took place nearly thirty years prior to the abolition of slavery;

therefore it is possible that Aunt Lighty was a liberated African.

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The family is remembered and identified as entrepreneurs and professionals. The

majority have emigrated and established themselves in Nassau. William Alfred McCartney,

great grandson of Jack Freeman, owns and operates Commonwealth Fabrics at Nassau. Ivis

McCartney Carey with her husband Archie owns Carey’s Department Store. Keith

McCartney owns Battery and Tire Specialists. William ‘Wilmac’ McCartney owns and

operates Wilmac’s throughout Nassau, while his brother Clinton also owns and operates his

own McCartney’s Pharmacy in Nassau. Branville McCartney is a lawyer and owner of

Halsbury Law Chambers in Nassau, former Member of Parliament, and founder and leader

of the Democratic National Alliance. Among the family are many more lawyers, doctors,

entrepreneurs and professionals.

Evans/Knowles Family

Valdine Vallie Mae Knowles is 96 years old and among the oldest living residents in

Tarpum Bay. Her father, Irvine Evans, was born in Tarpum Bay and her mother was from

Andros Island. Valdine was born in Andros, emigrated to Miami, Florida with her

grandmother and subsequently immigrated to Tarpum Bay at the age of 11. Knowles and

her family were farmers in the settlement.

Ingraham Family

The Ingrahams are remembered as farmers and businessmen. James Oswald

Ingraham is a resident of Tarpum Bay. He has served as a member of the House of

Assembly and Deputy to the Governor General. He also owns and operates businesses at Rock Sound and Tarpum Bay. In keeping with Tarpum Bay heritage values of civic- mindedness, William “Al” McCartney states that Ingraham has been involved with people of the community all his life (McCartney 2014). Ingraham is not able to trace his family beyond his parents Samuel and Marion.

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Nottage Family

The Nottages are said to have immigrated to Tarpum Bay from Crooked Island (Audrey

Carey 2015). At Tarpum Bay they were once large farmers. According to residents, this family was predominantly white or ‘Conchy Joe’. The Nottage family was an influence on Tarpum Bay

in the areas of business and religion. Dennis Nottage had a grocery store in the settlement on Bay

Street. Hilda Allen added that Whitfield and Bertrum Nottage emigrated to Philadelphia and subsequently introduced the Brethren Church to Tarpum Bay (Allen 2015). During my time at

Tarpum Bay I found that the Nottage family is no longer well represented at the settlement due to the migration. William ‘Al’ McCartney recalls:

There were three prominent Nottage brothers who immigrated to the United States and they were all missionaries, preachers. I think one settled in Detroit. One settled in 2 other places in the U.S… They took the Gospel from Tarpum Bay to the United States and they in churches today. (McCartney 2014)

Culmer Family

The Culmer family was also a historically predominant family at Tarpum Bay that seems to have dispersed in recent years. The Culmer family is said to be originally of Savannah Sound.

They are remembered at Tarpum Bay as large farmers and entrepreneurs. Richard Culmer owned and operated one of the first grocery stores at Tarpum Bay.

Mingo Family

According to Samuel Johnson, there were two families of Mingos at Tarpum

Bay: black and white. The black Mingos have been traced to Savannah Mingo, from

which Johnson descends. All but two of his children have immigrated to Florida, Abaco

and New Providence for economic reasons. The white Mingos have been traced to

Sarah Mingo. Her son, Charles Mingo, is remembered as one of the largest farmers at

Tarpum Bay and an employer of many (Carey 2015).

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CHAPTER 8 CONCLUSIONS AND FUTURE DIRECTIONS

Archaeological sites and heritage landscapes have historically been sites and subjects of

contestation by various stakeholder groups (Fontein 2006) and Bahamian sites have not been

exempt (Clifton Heritage National Park). Both Colwell-Chanthaphonh and Ferguson (2006) and

Kearney (2010) reflect on issues inherent in past anthropological and archaeological approaches.

These include the uncritical use of ethnographic analogy leading to assumptions about the past,

neglect of human agency and potential for change, the creation and promulgation of exclusive and often false dichotomies (objective/subjective, real/imagined, actual/invented and material/symbolic), the divorce of people from product, the exclusion of narrative, social memory and multiple voices, the de-contextualization of artifacts by researchers and museums, and the cooption of heritage landscapes by those in positions of power. Kearney (2010) presents an example in the case of the Yanyuwa where landscape de-signification has occurred in the southwest Gulf of Carpentaria by the state in attempts to achieve a cultural vision of Australian nationalism. By controlling and changing the traditional landscape, the state attempts to control and change the identities of the Yanyuwa and create non-indigenous past realities. This manipulation of history and subsequent heritage is evidenced around the world as the legacy of colonialism. This subject resonates with me personally as historical and cultural misrepresentation in The Bahamas has led me to the study of community histories and heritages in counter to dominant narratives.

This thesis has sought to apply lessons learned from past heritage work toward the preservation of a community’s heritage, which can then contribute to a more accurate picture of insular and national identity. These lessons include embracing new ontologies, which require long-term contextual study, the privileging of local epistemologies, inclusion of constituent

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voices and the creation of an atmosphere of awareness within the community for the

establishment of mechanisms for the community to represent itself. The fact that many

community members at Tarpum Bay are concerned about heritage loss reflects a threat to that

heritage and heritage preservation as a means for enabling ontological security in an uncertain

present and in consideration of the future. It is evident that the community would like to preserve heritage, but they have been uncertain about how to do so. This project helps the community to collect a history and understand their thoughts on heritage. Similar to Labrador (2013) and many other contemporaries, I believe that ontological security can be the basis of establishing ethical models and relations that value the synchronicity of multiple senses of belonging and that are

sustained into the future.

In an interesting contrast to uses of social memory, the social memory at Tarpum Bay is

not associated with space or the built environment as in recent archaeology (Colwell-

Chanthaphonh and Ferguson 2006; Kearney 2010), but rather familial bonds and a connection to

a community of people. Tarpum Bay’s Homecoming attracts hundreds of people every year

including, residents, descendants, residents from other settlements and those with any connection

to Tarpum Bay. The festival takes place during the Emancipation Day holiday weekend, which is

the first Monday in August. Homecomings demonstrate a social cohesion that extends beyond

the physical space of Tarpum Bay and a strong connection to community among those residing

outside of that space.

In his book Archaeology that Matters: Action in the Modern World (2008), Jeremy

Sabloff expresses that in today’s modern world, heritage is important to strengthening cultural

identity, pride in one’s past and an ethic of stewardship. This ethnography reveals how true this

statement is. I realize that empowerment of cultural identity and pride in one’s past as

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experienced by older residents and descendants can be effectively reiterated and preserved through the documentation of this community’s heritage.

This study has also demonstrated that the Tarpum Bay community is welcoming and willing to assist as much as possible in historical and heritage study and preservation. The community expressed the desire to benefit by the contribution of research products to the community and the training of local people to carry on the work. In alignment with the mutual goal of continuity, the Eleuthera Arts and Cultural Centre holds the beginnings of a community family tree and the mechanisms to build on it.

Having established community interest in a community historical and heritage identification, this study is the beginning of a documentation and preservation process. This project has so far revitalized knowledge of the events and individuals that have contributed to the modern Tarpum Bay community. In conducting the interviews for this project, interviewees refer to this collection as a book and are often curious to know what others have said and information that I may have found relating to the different subjects. It is my hope that this information on heritage values be used to inform responsible cultural resource management at Tarpum Bay, such as potential archaeology in response to community questions or museum development.

Understanding the community’s construction of heritage and meaning is necessary in understanding cultural materiality. As Gonzalez-Ruibel and Politis (2011) express, humans cannot be ontologically detached from other human or non-human beings, but are “constituted as persons through the manifold relations they keep and build with non-human actors to which they are intrinsically tied” (Gonzalez-Ruibel and Politis 2011: 4). They argue for an ontological approach to technology and contextual study, which to an extent this thesis can offer.

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Based on the information gathered through this history and heritage project, future directions may include the creation of a local history book, the revitalization of the Tarpum Bay

Historical and Heritage Society, the creation of an interactive community webpage and the creation of heritage spaces.

The creation of a local history book would involve the further compilation of family and community history, stories, recipes and skills toward the creation of an informative and possibly entertaining book for all to learn from and enjoy. This would also bring together information in a systematic way that can contribute to planning decisions that incorporate the values of the community. I am very thankful to the residents and descendants of Tarpum Bay for allowing me to work with and for them on this foundational research. I encourage others to build on the information provided, including the family/community tree toward the maintenance of community legacy.

The revitalization and formal establishment of the Tarpum Bay Historical and Heritage

Society can develop the shared community identity, cohesiveness at the settlement and set a precedent for the other settlements at Eleuthera. The Tarpum Bay Historical and Heritage

Society was formed in 2010 specifically to restore the Lil Prep School that had been abandoned.

The group consisted of citizens concerned that community identity was being lost. No framework or charter was established to govern the society and after the restoration of the school, the group became inactive. A framework for a more formal and sustainable historical and heritage society should be established to consistently advocate for the preservation of history and the tangible and intangible heritage of the community. Initiatives by this society may work to generate information that informs future museum activities and that contributes to a local section at the Tarpum Bay library, where currently a local history collection does not exist.

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The creation of an interactive website by the Tarpum Bay Historical and Heritage society

and/or the Eleuthera Arts and Cultural Centre (EACC) with an interactive section would allow for residents, descendants residing outside of Tarpum Bay, and others interested in the

community to find, share and discuss the history, heritage and new information being generated

on the community. This is an important component to engage multiple audiences and facilitate

exchange, inclusivity, accessibility and continuity. As McDavid (2002) expresses, the use of the

internet to discuss histories is a new and necessary approach to conversing about data, gaining

multiple perspectives and dealing openly and non-hierarchically with the communities affected

by research. The Eleuthera Arts and Cultural Centre can use this platform to stimulate and invite discourse on objects, artifacts and exhibits. A community-based photovoice project is a potential project for the Historical and Heritage Society or EACC that can continue the survey of heritage landscape resources and values in a blending of cultural anthropology and archaeology (Labrador

2013).

Finally, the creation of heritage spaces and/or a separate museum space that exhibits not only the history of Tarpum Bay, but its history within the wider history of South Eleuthera can

serve to illuminate and preserve the legacy of the communities and the people who form them.

Based on the information gathered and presented in the preceding chapters, this museum should

not be established in the traditional sense, but designed to be interactive, dynamic and if possible,

accompanied by programs that take the museum beyond the four walls of museum building. This

may include an audio guided/cellphone guided walking tours of the historic Tarpum Bay

settlement as the settlement is uniquely designed and the stories of the residents as told by the

residents make for a colorful narrative. This may also develop into a tourist attraction for the

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settlement, as this would be the only museum on the mainland of Eleuthera1. Potential educational programs for all ages may be developed around understanding the past: tracing histories, conducting oral histories and constructing family genealogies. Prior to the creation of a museum space and programing, a museum collections management policy (CMP) should be written to guide the collection of tangible heritage materials in alignment with community values and to prevent haphazard soliciting and collecting. I look forward to future collaboration with the

Eleuthera Arts and Cultural Centre and the communities of Eleuthera.

1 A Methodist Mission House at Rock Sound was restored as a museum and community center, but the museum section has since been removed.

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APPENDIX A ALLEN/KNOWLES FAMILY TREE

1-William Wilkerson Allen I (1850-) +Addie Eliza Knowles (1850-) . . . . 2-Mary Elizabeth Allen Carey (30 Sep 1873-Apr 1962) Immigrated to Key West at age 19. . . . . +George A Carey (-) ...... 3-Daisy Carey Edwards (-) ...... 4-Florette Edwards Butler (-) ...... 5-Shirley Butler Saunders (-) ...... 6-Cassandra Saunders (-) ...... 7-Antonio Saunders (-) ...... 6-Deidra Saunders Britt (-) ...... 7-Cheyenne Britt (-) ...... 6-Cheri Saunders Fox (-) ...... 7-Sheneice Fox (-) ...... 5-Barbara Butler Dickerson (-) ...... 6-Chanel Robinson (-) ...... 6-Rodger Robinson (-) ...... 6-Lisa Brooks (-) ...... 7-Asheley Brooks (-) ...... 7-Kenneth Brooks Jr. (-) ...... 4-Harold Edwards (-) ...... 4-Lenora Edwards Tyler (-) ...... 5-Shoulton Tyler (-) ...... 6-Shannon Butler (-) ...... 4-Joyce Edwards Mingo (-) ...... 5-Donald Mingo (-) ...... 5-Giselle Mingo (-) ...... 5-Cozelle Mingo (-) ...... 3-George Carey (-) ...... 4-Dolores Carey-Robertson (-) ...... 5-Doretha Simmons (-) ...... 6-Kentrell Saunders (-) ...... 6-Theodore Simmons Jr. (-) ...... 6-Terrilyn Simmons (-) ...... 5-Priscilla Sullivan (-) ...... 6-Shamika Leland (-) ...... 7-Aaniya Barnes (-) ...... 6-Steven Leland (-) ...... 5-Georgette Robertson (-) ...... 6-Lenarldo Robertson (-) ...... 7-Lariyah Robertson (-) ...... 5-James Robertson (-) ...... 5-Hugh Robertson (-) ...... 6-Hugh Robertson III (-)

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...... 6-Brandon Robertson (-) ...... 5-Renton Robertson (-) ...... 6-Angel Hugh Robertson (-) ...... 6-Isabella Robertson (-) ...... 4-George Kenneth Carey (-) ...... 4-Franklin Carey Sr. (-) ...... 5-Joy Carey (-) ...... 6-Cedric Moore (-) ...... 7-Damajh Moore (-) ...... 7-Zamiyah Alexis Moore (-) ...... 6-Quanzell Moore (-) ...... 6-Carmanita Carey (-) ...... 7-Zaria Parks (-) ...... 6-Antwon Harris (-) ...... 5-Franklin Carey Jr. (-) ...... 6-Devontshae Carey (-) ...... 6-Quamaine Carey (-) ...... 6-Miya Carey (-) ...... 6-Zentavious Alexander Carey (-) ...... 5-Fanchon Carey-Smalls (-) ...... 6-Francella Carey (-) ...... 3-Miriam Carey-Andrews (-) ...... 4-Edwin Lloyd Nottage (-) ...... 4-Mitchell Andrews (-) ...... 5-Alicia Andrews (-) ...... 5-Mitchell Andrews Jr. (-) ...... 5-Julian Andrews (-) ...... 3-Jeanette Carey Valdez (-) ...... 3-Annie Carey Allen Ramsey (-) ...... 4-Braxton Allen (-) ...... 4-James Allen (-) ...... 5-Joan Allen Legget (-) ...... 6-Frank Leggett Jr. (-) ...... 7-Frank Leggett III (-) ...... 8-Brooklyn Marie Leggett (-) ...... 8-Kali Nicole Leggett (-) ...... 7-Nikia Legget (-) ...... 6-Adrienne L. Leggett Clarke (-) ...... 7-Emanuel Clarke (-) ...... 7-Daniel Clark (-) ...... 6-Judy Leggett Nichols (-) ...... 7-Kori Lynne Leggett Saunders (-) ...... 8-Adrianna Jewel Leggett Miles (-) ...... 7-Joanna Nichols (-) ...... 6-Donzel Leggett (-) ...... 7-Donzel Leggett Jr. (-)

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...... 7-Sierra Leggett (-) ...... 7-Joanelle Leggett (-) ...... 7-Gianna Leggett (-) ...... 5-James Allen Jr. (-) ...... 6-Calvin Allen (-) ...... 6-Karen Allen Valdez (-) ...... 7-Anton Allen (-) ...... 7-Anthony Stevenson (-) ...... 6-Harold Singleton (-) ...... 5-Carlton Shon Allen (-) ...... 6-Sonya Yvette Allen (-) ...... 6-Michele Renee Dione Allen (-) ...... 6-Carlton Shon Allen Jr. (-) ...... 7-Christian Alexander Allen (-) ...... 5-Sheila Allen Bridgeforth (-) ...... 6-Camilla Wise (-) ...... 7-Aaron Woolery (-) ...... 8-A'Maya Erin Taylor Woolery (-) ...... 7-Andrea Woolery (-) ...... 7-Doland Wise II (-) ...... 7-Dane Wise (-) ...... 7-Darrian Wise (-) ...... 6-Debra Hayes (-) ...... 7-Andre Hayes (-) ...... 7-Devon Hayes (-) ...... 8-Imani Zaiare Hayes (-) ...... 6-Chevene Owens (-) ...... 7-Simone Owens (-) ...... 8-Parker Anthony Owens (-) ...... 7-Shelbi Owens (-) ...... 7-Sidney Owens (-) ...... 5-Kirkwood Allen (-) ...... 6-Kevin Allen (-) ...... 6-Sharee Allen Feagan (-) ...... 7-Erin Cosby (-) ...... 7-Evin Cosby (-) ...... 5-Cedric Allen (-) ...... 6-Caedrikc Allen Jr. (-) ...... 6-Steffie Devone Gray (-) ...... 7-Cynthia LaChelle Mack (-) ...... 7-Cyntavia LaVone Gray (-) ...... 5-Jeffrey Allen (-) ...... 6-Stephanie Allen (-) ...... 5-Jane LaKay Allen Thrasher (-) ...... 6-Ricky Anderson Jr. (-) ...... 6-Philip Randle (-)

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...... 6-James Pass (-) ...... 6-Blake Thrasher Jr. (-) ...... 5-Donna Allen Moore (-) ...... 6-Anthony Allen Reeves (-) ...... 6-Alexandria Moore (-) ...... 4-Henry Allen (-) ...... 5-Henry Tony Allen (-) ...... 6-Demetrius Allen (-) ...... 6-Q'Unique Allen (-) ...... 7-Kah'lil Mitchell (-) ...... 6-Sha'Niyah Allen (-) ...... 5-George Allen (-) ...... 6-Michael Allen (-) ...... 6-Markus Allen (-) ...... 7-Marcus Isaiah Allen (-) ...... 6-Joi Allen (-) ...... 7-Kimora McCleary (-) ...... 5-Joy Allen Torrence (-) ...... 6-Manuel Miranda (-) ...... 6-Gary Hills (-) ...... 7-Ambrea Hills (-) ...... 7-Amaree Hills (-) ...... 7-Angelique Hills (-) ...... 5-Janet Allen (-) ...... 6-Sean Allen (-) ...... 6-Daneaz Moses (-) ...... 4-Charles Allen Sr. (-) ...... 5-Charles Jr. Allen (-) ...... 5-Alonzo Allen (-) ...... 6-Kimberly Allen (-) ...... 6-X'Zavier Allen (-) ...... 6-Latanya Picton (-) ...... 7-Deontray Picton (-) ...... 6-Latonya Picton (-) ...... 7-Maliyah Powell (-) ...... 7-Miclain Powell (-) ...... 6-Enriquea Allen-Washington (-) ...... 7-T'Nia Alece Washington (-) ...... 7-Kai Allen Washington (-) ...... 6-Alonza Allen-Meyers (-) ...... 7-Kendyl Selah Meyers (-) ...... 5-Marsha Allen Edwards (-) ...... 6-Omega Allen (-) ...... 7-Antonio Allen (-) ...... 7-Emerald Allen (-) ...... 7-Jade Allen (-)

131

...... 6-Claishawn Morgan (-) ...... 7-Lee Morgan (-) ...... 6-Precious Bryant (-) ...... 7-Diamond Bryant (-) ...... 7-Crystal Bryant (-) ...... 6-Alpha Tyler (-) ...... 7-Alpha Tyler Jr. (-) ...... 7-Daisha Tyler (-) ...... 5-Kenneth Allen (-) ...... 6-Latoya Allen (-) ...... 7-Tacorey Allen (-) ...... 7-Talia Allen (-) ...... 7-Demetrius Allen (-) ...... 6-Kennard Allen (-) ...... 6-Isaiah Allen (-) ...... 5-Melissa Allen Wallace (-) ...... 6-Tamika Hines (-) ...... 7-Amaria Hines (-) ...... 7-Natori Hines (-) ...... 6-Brandon Wallace (-) ...... 7-Brandon Wallace Jr. (-) ...... 7-Raliyah Wallace (-) ...... 5-Keena Allen (-) ...... 6-Kaleena Rodrigues (-) ...... 7-Ezekiel Phipps (-) ...... 6-Kunia Rodrigues (-) ...... 7-Shae Smith Jr. (-) ...... 7-Sha'dae Smith (-) ...... 6-Raymeo Rothmund (-) ...... 4-Gloria Allen Fisher (-) ...... 5-Issac Fisher Jr. (-) ...... 6-Lance Fisher (-) ...... 7-Talisha Fisher (-) ...... 7-Shanea Alexander (-) ...... 7-Lance Fisher Jr. (-) ...... 7-Deja Fisher (-) ...... 7-Ashleigh Taylor (-) ...... 6-Tondra Fisher (-) ...... 7-Kayla Adkins (-) ...... 7-Keyshun Massey (-) ...... 6-Patrice Fisher (-) ...... 5-Theresa Fisher Woodward (-) ...... 6-Fredrick Woodward (-) ...... 5-Cathy Fisher McIver (-) ...... 6-David Winston (-) ...... 7-Jeremiah Winston (-)

132

...... 6-Tuwania Fisher (-) ...... 7-Tellicia Riley (-) ...... 6-Isaac McIver (-) ...... 6-Dora McIver (-) ...... 5-Gwendolyn Fisher Smith (-) ...... 6-Tyrell Fisher (-) ...... 7-Tonianica Fisher (-) ...... 7-Tyrell Fisher Jr. (-) ...... 7-Dashia Fisher (-) ...... 6-Jenese Smith (-) ...... 5-Andrea Fisher Moore (-) ...... 6-Teneshia Adana (-) ...... 7-Arnecia Fisher (-) ...... 7-Tamari Fisher (-) ...... 6-Peter Fisher (-) ...... 6-Cedric Moore (-) ...... 5-Robin Fisher (-) ...... 6-Michael Fisher (-) ...... 6-Kiara Fisher (-) ...... 6-Gloria Fisher (-) ...... 3-Eugene Carey (-) ...... 4-Florelle Carey (-) ...... 5-Jerome Avery Jr. (-) ...... 6-Jerome Avery III (-) ...... 6-Dominique Avery (-) ...... 6-Jacqua Avery (-) ...... 6-Jaclian Avery (-) ...... 5-Gail Avery-Jackson (-) ...... 6-Jerry Jackson (-) ...... 3-Angelina Carey (-) ...... 4-Eugene Houston (-) ...... 5-Rhonda Houston (-) ...... 5-Thomas Houston (-) ...... 5-Derrick Houston (-) ...... 4-Michelle Matthews (-) ...... 5-Mercilyn Matthews (-) ...... 5-Malik Matthews (-) ...... 5-Marlowel Matthews (-) . . . . 2-William Wilkerson "Willie Butcher, W.W." Allen II (25 Oct 1875-5 Nov 1968) Owner of Glenelg Brand Tomatoes at Tarpum Bay, immigrated to Nassau. . . . . +Bay Anna (-) ...... 3-William Wilkerson "Bill" Allen III (-) ...... + (-) ...... 4-Calvin Allen (-) ...... 5-Deitra Allen (-) ...... 5-Calvin Allen Jr. (-)

133

...... 6-Calvin Allen III (-) ...... 6-Joel James Allen (-) ...... 5-Cornelius Allen (-) ...... 4-Robert "Bobby" Allen (-) ...... 5-Barbara Allen Wooten (-) ...... 6-Sharon Wooten (-) ...... 6-Sammy Wooten (-) ...... 6-Udonis Haslem (-) ...... 5-Ronald Allen (-) ...... 6-Tyrella Allen (-) ...... 6-Ronald Allen Jr. (-) ...... 6-Brad Allen (-) ...... 6-Shamika Allen (-) ...... 6-Princess Allen (-) ...... 5-Stephanie Allen Engram (-) ...... 6-Samiyah Engram (-) ...... 6-Jamal Engram (-) ...... 4-Frank Allen (-) ...... 5-Annie Ward (-) ...... 6-Godfrey Ward (-) ...... 6-Cheryl Ward (-) ...... 6-Charmine Ward (-) ...... 5-Franklyn Allen (-) ...... 5-Philip Allen (-) ...... 4-Fredrick Wilkerson Allen (-) ...... 5-Fredrick Christopher Allen (-) ...... 6-Ashley Ebony Allen (-) ...... 6-Fredrick Christopher Allen Jr. (-) ...... 3-Addie Allen (-) ...... +William Arnold McCartney (-) ...... 4-Ruth McCartney Delancy (-) ...... +Lloyd Delancy (-) ...... 5-William Delancy (-) ...... +Phillipa Woods (-) ...... 6-Kelly Delancy (-) ...... 6-Adrian Delancy (-) ...... 6-Lesa Delancy (-) ...... 5-Cislyn Delancy (-) ...... 6-Vaughn Simmons (-) ...... 6-Vashti Simmons (-) ...... 5-Philip Delancy (-) ...... 6-Dana Delancy Chacon (-) ...... 7-Michael Chacon (-) ...... 6-Bryan Delancy (-) ...... 6-Bristol Delancy (-) ...... 5-Peter Delancy (-)

134

...... 5-Craig Delancy (-) ...... 5-Deitra Delancy (-) ...... 4-William Alfred "Al" McCartney (-) ...... 5-William "Billy" McCartney II (-) ...... 6-William McCartney II (-) ...... 6-Jamal McCartney (-) ...... 5-Barrett McCartney (-) ...... 6-Mario McCartney (-) ...... 7-Sarai McCartney (-) ...... 6-Michelle McCartney (-) ...... 6-Melissa McCartney (-) ...... 7-Maisha Anderson (-) ...... 6-Kamron McCartney (-) ...... 5-Lennox McCartney (-) ...... 6-Georgette McCartney (-) ...... 7-Penelope Turnquest (-) ...... 6-Brandon McCartney (-) ...... 6-Adrien McCartney (-) ...... 6-Marlies McCartney (-) ...... 5-Keith McCartney (-) ...... 6-Darren McCartney (-) ...... 6-Karl McCartney (-) ...... 6-Drew McCartney (-) ...... 6-Keisha McCartney (-) ...... 5-Tamara "Tammy" McCartney (-) ...... 6-Ian "IJ" Cargill Jr. (-) ...... 6-Tia Cargill (-) ...... 4-Ivis McCartney Carey (-) ...... +Archie Carey (-) ...... 5-Dale Carey McHardy (-) ...... 6-Tarah McHardy McDonald (-) ...... 6-Tamarah "Terri" McHardy (-) ...... 6-Perry McHardy (-) ...... 5-Shawn Carey Turnquest (-) ...... 6-Carey Turnquest (-) ...... 6-Robert Turnquest (-) ...... 6-Erin Turnquest (-) ...... 5-Kim Carey Gibson (-) ...... 6-Kaurin Gibson (-) ...... 6-Kendall Gibson (-) ...... 6-Daylen Gibson (-) ...... 4-Dorothy McCartney Moncur (-) ...... 5-Alexandra Moncur (-) ...... 5-Anita Moncur (-) ...... 5-Dwight Augustus Moncur (-) ...... 4-Angela McCartney Wallace McCartney (-)

135

...... 5-Charlene Wallace Ferguson (-) ...... 6-Cymphony Ferguson (-) ...... 5-Kayla Wallace Hilton (-) ...... 6-GeAnne Hilton (-) ...... 6-Randi Hilton (-) ...... 5-Carvill Wallace (-) ...... 6-Anna Wallace (-) ...... 6-Nathan Wallace (-) ...... 4-Arnold McCartney (-) ...... 5-Garvin McCartney (-) ...... 6-Megan McCartney (-) ...... 6-Shiloh McCartney (-) ...... 5-Tonya McCartney Tynes (-) ...... 6-Chelsea Tynes (-) ...... 6-Christopher Tynes (-) ...... 5-Mark McCartney (-) ...... 6-Raven McCartney (-) ...... +William Alfred McCartney (-) ...... 3-Fred Allen (-) ...... +Bessie Carey (-) ...... 4-Edward Allen (-) ...... 5-Fern Allen Hart (-) ...... 6-Lisa Hart Newman (-) ...... 5-Michael Allen (-) ...... 6-Makayla Allen (-) ...... 4-George Allen (-) ...... 5-William Allen (-) ...... 6-George Allen (-) ...... 5-Elizabeth Allen (-) ...... 5-Johnny Allen (-) ...... 4-Ted Allen (-) ...... 5-Christian Allen (-) ...... 5-Pascall Allen (-) ...... 5-Anya Allen (-) ...... 4-Doriene Allen (-) ...... 5-Jewel Major (-) ...... 5-Gem Major Dickens (-) ...... 6-Autumn Dickens (-) ...... 6-August Dickens (-) ...... 5-Jasmine Major Rogers (-) ...... 6-Brazil Rogers (-) ...... 6-Beijing Rogers (-) ...... 6-Baja Rogers (-) ...... 5-Jade Major Bryan (-) ...... 4-Paul Allen (-) ...... 4-David Allen (-)

136

...... 5-Maria Allen Carroll (-) ...... 6-Laura Carroll (-) ...... 6-Luke Carroll (-) ...... 6-Lance Carroll (-) ...... 5-David Allen Jr. (-) ...... 6-John David Allen (-) ...... 4-Dawn Allen Taylor (-) ...... 5-John H. Taylor (-) ...... 6-Isabella Taylor (-) ...... 6-Golda Taylor (-) ...... 6-Emmanuel Taylor (-) ...... 5-Jevon Taylor (-) ...... 3-Eris Allen (-) ...... 4-Julian Allen (-) ...... 5-Juliette Allen Conliffe (-) ...... 6-Gabrielle Conliffe (-) ...... 6-Gianna Conliffe (-) ...... 5-Janeen Allen Wong (-) ...... 6-Adam Wong (-) ...... 5-Josette Allen Christie (-) ...... 5-Alyssa Allen Sobiech (-) ...... 6-Stefan Sobiech (-) ...... 6-Kaitlyn Sobiech (-) ...... 4-Clark Allen (-) ...... 5-Tonia Allen McDonald (-) ...... 6-Latera McDonald (-) ...... 6-Vincent McDonald (-) ...... 6-Yvanna McDonald (-) ...... 6-Daniel McDonald (-) ...... 5-Clark E.W. Allen (-) ...... 6-Charles Allen (-) ...... 5-Kendrick Allen (-) ...... 6-Cassia Allen (-) ...... 6-Jasmine Allen (-) ...... 6-Crawford Allen (-) ...... 5-Aretha Allen (-) ...... 6-Roger Hood (-) ...... 6-Indya Hood (-) ...... 6-Ayesha Hood (-) ...... 5-Corey Allen (-) ...... 5-Jasmine Allen (-) ...... 4-Wayne Allen (-) ...... 5-Darlene Allen (-) ...... 5-Peter Allen (-) ...... 5-Christopher Allen (-) ...... 5-Nicola Allen (-)

137

...... 5-Stacy Allen (-) ...... 5-Samantha Allen (-) ...... 4-Larry Allen (-) ...... 4-Veronica Allen (-) ...... 5-Bobby Ann Allen (-) ...... 6-Tara Alexandria Allen (-) ...... 7-Aashawni Allen (-) ...... 6-Patrick Charles Allen (-) ...... 7-Tyler Allen (-) ...... 6-Trevor Eris Allen (-) ...... 3-Alice Allen Bethel (-) ...... +Thadeus Bethel (-) ...... 4-Pearl Bethel Cooper (-) ...... 5-Ann Cooper Bain (-) ...... 5-Pauline Cooper Rodgers (-) ...... 5-Michael Cooper (-) ...... 5-Teresa Cooper Clarke (-) ...... 5-Gregory Cooper (-) ...... 5-Bertram Cooper (-) ...... 6-Albert Cooper (-) ...... 4-William Bethel (-) ...... 5-Mark Bethel (-) ...... 6-Tonya Bethel (-) ...... 6-Tammy Bethel (-) ...... 6-Amari Bethel (-) ...... 5-Gregory Bethel (-) ...... 5-Barbara Bethel (-) ...... 4-Brill Bethel (-) ...... 5-Paul Bethel (-) ...... 6-Ashley Bethel (-) ...... 6-Gareth Bethel (-) ...... 6-Bryant Bethel (-) ...... 4-Anita Bethel Wallace (-) ...... 5-Neil Wallace (-) ...... 6-Wycliffe Wallace (-) ...... 4-Phyllis Bethel (-) ...... 5-Jan Culmer Russell (-) ...... 6-Jasmine Russell (-) ...... 6-Justin Russell (-) ...... 5-Patrice Michelle Culmer (-) ...... 5-Karen Culmer King (-) ...... 6-Kyla King (-) ...... 6-Kofi King (-) ...... 5-Alicia Culmer (-) ...... 5-Kevin Culmer (-) ...... 6-Kevin James William Culmer (-)

138

...... 4-Grenda Bethel Colebrook (-) ...... 5-Brendon Colebrook (-) ...... 5-Karen Colebrook (-) ...... 5-Kimberly Colebrook (-) ...... 5-Bradley Colebrook (-) ...... 5-Andrea Colebrook (-) ...... 3-Bertha Allen Ferguson (-) ...... 4-Ashward Ferguson (-) ...... 3-Naomi Allen (-) ...... +Gladstone Christie (-) ...... 4-Perry Christie (-) ...... 5-Steffan Christie (-) ...... 5-Adam Christie (-) ...... 5-Alexandria Christie (-) ...... 4-Gary Christie (-) ...... 5-Gari Christie Rahming (-) ...... 6-Liam Philip Rahming (-) ...... 5-Gavin Christie (-) ...... 4-Gaylene Christie Fowler (-) ...... 5-Cameron Fowler (-) ...... 5-Chad Fowler (-) ...... 4-Cheryl Christie Cash (-) ...... 5-Christie Cash Cargill (-) ...... 5-Earl Cash Jr. (-) ...... 6-Earin Cash (-) ...... 4-Kevin Christie (-) ...... 5-Kianna Christie (-) ...... 3-Ruth Allen (-) ...... +William "Bill" Carey (-) ...... 4-Baldwin Carey (-) ...... 5-Gregory Carey (-) ...... 5-Sonja Carey Gibson (-) ...... 5-Nicolle Carey (-) ...... 4-Faye Carey Smith (-) ...... 5-Sarah Smith Pajaro (-) ...... 6-Guiliah Rose Pajaro (-) ...... 6-Alys Sarah Pajaro (-) ...... 5-Simon Smith (-) ...... 6-Simone Smith (-) ...... 6-Andrew Smith (-) ...... 5-Charlotte Smith (-) ...... 4-Allen Carey (-) ...... 5-Bill Carey (-) ...... 6-Marco Carey (-) ...... 6-Michael Carey (-) ...... 5-Keith Carey (-)

139

...... 6-Keishel Carey (-) ...... 7-Allyssa Taylor-Carey (-) ...... 6-Keva Carey (-) ...... 6-Keira Carey (-) ...... 5-Blair Carey (-) ...... 4-Phillip Carey (-) ...... 5-Phillippa Carey (-) ...... 5-Vaughn Carey (-) ...... 5-Krista Carey Marrevee (-) ...... 6-Christina Marrevee (-) ...... 5-Narvee Carey (-) ...... 4-Linda Carey Jarrett (-) ...... 5-Marco Jarrett (-) ...... 6-Jedidiah Jarrett (-) ...... 6-Justus Jarrett (-) ...... 6-Jahmai Jarrett (-) ...... 5-Mario Jarrett (-) ...... 5-Lamont Jarrett (-) ...... 4-Crystal Carey (-) ...... 5-Raquel Carey (-) ...... 6-Wayne Munnings Jr. (-) ...... 4-Terrance "Terry" Carey (-) ...... 5-Martine Carey (-) ...... 5-Gareth Carey (-) . . . . +Bertha (-) ...... 3-Jane Allen (-) ...... +Esau Roker (-) ...... 4-Jennifer Roker (-) ...... +Bernard Miller (-) ...... 4-Mark Miller (-) ...... 3-Mary "Mae" Allen (-) ...... +Elsworth Darling (-) ...... 4-Alana Darling (-) ...... 4-Kendra Darling (-) ...... 4-Elsworth Darling Jr. (-) ...... 4-Margret Darling (-) ...... 4-Dion Darling (-) ...... 4-Ilsa Darling (-) . . . . +Unknown (-) ...... 3-Margret Allen (-) ...... +Finddly (-) ...... 4-"Junior" Finddly (-) . . . . 2-James Alfred Allen (20 Dec 1877-25 Jul 1950) . . . . +Lilla Barnett (-) ...... 3-William Allen (-) ...... 4-Willie Mae Allen-Brown (-)

140

...... 5-Barry Brown (-) ...... 6-Kimberly Brown (-) ...... 6-Brandon Brown (-) ...... 6-Courtney Brown (-) ...... 5-Hernando Brown (-) ...... 6-Casey Brown (-) ...... 6-Carla Brown (-) ...... 6-Jeremiah Brown (-) ...... 5-Donna Brown-Payne (-) ...... 6-Jerome Hodges (-) ...... 6-Wyatt Payne (-) ...... 6-Christopher Payne (-) ...... 6-Candi Payne (-) ...... 5-Precious Brown-Turner (-) ...... 6-Dwight Davis (-) ...... 6-Dominique Davis (-) ...... 4-Charles Allen (-) ...... 4-Willie Allen Jr. (-) ...... 5-Willie Allen III (-) ...... 3-Olive Allen Sands (-) ...... 4-Grace Sands Seals Miller (-) ...... 5-Cheryl Seals-Mobley-Gonzalez (-) ...... 6-Jamesia Mobley-Sinkler (-) ...... 6-Javaan Mobley (-) ...... 7-JaSean Allen (-) ...... 6-James Mobley III (-) ...... 6-Cambridge Mobley (-) ...... 7-Ivan Mobley (-) ...... 7-C. Ryan Mobley (-) ...... 7-Mikinzi Mobley (-) ...... 6-Eileen Gonzalez-Cloud (-) ...... 7-E'lisha Cloud (-) ...... 6-Raymond Gonzalez Jr. (-) ...... 6-Victoria Gonzalez (-) ...... 5-Pamela Seals-Nunnally (-) ...... 6-Jonathon Nunnally (-) ...... 5-Donna Seals-Nunnally (-) ...... 6-Joseph Maye (-) ...... 5-Norbert Seals (-) ...... 6-Norbert Seals Jr. (-) ...... 6-Martin Seals (-) ...... 5-Clement Seals (-) ...... 5-Wilfred Miller (-) ...... 6-Antonio Miller (-) ...... 5-Alano Miller (-) ...... 4-Norman Sands (-)

141

...... 5-Maria Sands (-) ...... 3-James Allen (-) ...... 3-Leola Allen (-) ...... 4-Ernest Dawkins (-) ...... 5-Cedric Dawkins (-) ...... 5-Corey Dawkins (-) ...... 6-C'Angelo Dawkins (-) ...... 6-Quamie Dawkins (-) ...... 5-Craig Dawkins (-) ...... 6-David Dawkins (-) ...... 6-Cameo Dawkins (-) ...... 4-Pauline Dawkins-Glover (-) ...... 5-Wanda Glover (-) ...... 6-Alexandra Glover (-) ...... 5-Anthony Glover (-) ...... 6-Amanda Glover (-) ...... 6-Angela Glover (-) ...... 6-Alyssa Glover (-) ...... 6-Aria Glover (-) ...... 5-Mark Glover (-) ...... 6-Mia Glover (-) ...... 4-Rose Dawkins (-) ...... 5-Michael Chester (-) ...... 6-Michael Miller (-) ...... 6-Kevin Miller (-) ...... 5-Karen Chester (-) ...... 4-Harry Dawkins (-) ...... 5-Amy Dawkins (-) ...... 3-Annie Allen (-) ...... 4-Herbert Williams (-) ...... 4-Dorothy Allen (-) ...... 5-Leon Brown (-) ...... 5-Zachary Brown (-) ...... 5-Kyles Murphy (-) ...... 5-Dominique Murphy (-) ...... 4-Joseph Williams (-) ...... 5-Valon Williams (-) ...... 5-Derrick Williams (-) ...... 4-Alice Allen (-) ...... 5-Nichelle Allen (-) ...... 5-Janae Allen (-) ...... 6-Livingston Stocker (-) ...... 3-Curline Allen (-) ...... 4-David Butler (-) ...... 3-Joseph Allen (-) ...... 3-John Allen (-1995)

142

...... 4-Tamaya Allen (-) ...... 3-Alfred Allen (-) ...... +Patricia (-) ...... 4-Milicent Allen-Blocker (-) ...... 5-Keena Blocker-McKibbins (-) ...... 6-Zaria McKibbens (-) ...... 5-Kenya Blocker (-) ...... 4-Audrey Allen (-) ...... 5-Brandi Allen (-) ...... 6-Malik Walker (-) ...... 6-Makayla Allen (-) ...... 6-Damien Vallejo (-) ...... 4-Calvin J. Allen (-) ...... 4-Althea Allen (-) ...... 5-Jovonna Mozeak (-) ...... 4-Misty Allen-Barnes (-) ...... 3-Leila Allen (-) ...... 4-Truman Diggs Jr. (-) ...... 5-Truman Diggs III (-) ...... 4-Brenda Diggs-Roberts (-) ...... 5-Roma Roberts Jr. (-) ...... 5-Devon Roberts (-) ...... 4-Diann Diggs-Keys (-) ...... 5-Eric Keys (-) ...... 5-Arthur Keys (-) ...... 4-Newton Diggs (-) ...... 5-Brian Diggs (-) ...... 5-Albert Diggs (-) ...... 4-Henry Diggs (-) ...... 5-Daryl Diggs (-) ...... 5-Aaron Diggs (-) ...... 5-Kenon Diggs (-) ...... 5-Desmond Diggs (-) ...... 3-Ella Mae Allen (-) ...... 4-Alphonso Bailey III (-) ...... 4-Judy Bailey-Whitt (-) ...... 5-Robin Whitt (-) ...... 6-Alexander Branch (-) ...... 6-Arron Branch (-) ...... 6-Danetta Hillhouse (-) ...... 6-Tina Whitt (-) ...... 6-Tonya Whitt (-) ...... 5-Alphonso Whitt (-) ...... 6-Anthony Whitt (-) ...... 6-Antonette Whitt (-) ...... 5-Kenneth Whitt (-)

143

...... 6-Jasmine Whitt (-) ...... 4-Julian Bailey (-) ...... 5-Monica Bailey-Moore (-) ...... 6-Uriel Bailey-Young (-) ...... 5-Brian Bailey (-) ...... 5-Lynn Bailey (-) ...... 6-Gregory Brown (-) ...... 5-Dionne Bailey-Williams (-) ...... 6-Malik Williams (-) ...... 5-Christopher Bailey (-) ...... 6-Alexandra Bailey (-) ...... 6-Elizabeth Bailey (-) ...... 6-Kevin Bailey (-) ...... 4-Miriam Bailey-Greene (-) ...... 5-Michael Johnson (-) ...... 5-Jerome Kane (-) ...... 5-Sylvester Greene Jr (-) ...... 4-Bonnie Bailey-Harrison (-) ...... 5-Diancia Bailey (-) ...... 5-Latisha Harrison (-) ...... 5-Talia Harrison (-) ...... 3-Ruth Allen (-) ...... 4-Meka Matthews (-) ...... 5-Terrell Matthews Jr. (-) ...... 5-Gena Burroughs (-) ...... 6-Kylah Burroughs (-) ...... 6-Khalil Burroughs (-) ...... 4-Shelly Brooks (-) ...... 4-Gina Brooks (-) . . . . 2-George Whitfield Allen (14 Oct 1880-31 Oct 1969) Immigrated to Key West, established Trinity Wesleyan Methodist Church . . . . +Susan Elizabeth Carey (-) ...... 3-George B. Allen (-) ...... 4-Charles Allen (-) ...... 4-Marjorie Allen-Wright (-) ...... 5-Nelsena Burt-Spano (-) ...... 6-Davd Burt Jr. (-) ...... 7-Austin Burt (-) ...... 7-Zachary Burt (-) ...... 5-Marjorie Wright-Jackson (-) ...... 6-Keisha Jackson-Rodriguez (-) ...... 7-Mosae Rochester (-) ...... 7-Alexander Rodriguez (-) ...... 7-Isaiah Rodriguez (-) ...... 5-Cynthia Wright (-) ...... 4-Florence Allen-Greenway (-)

144

...... 5-Franklin Greenway Jr. (-) ...... 4-Georgia Allen-Oliver (-) ...... 5-Leon Oliver Jr. (-) ...... 5-Kermit Oliver (-) ...... 5-Noel Oliver (-) ...... 6-Jewel Oliver (-) ...... 6-Noel Oliver Jr. (-) ...... 5-Rachel Oliver-Daniels (-) ...... 6-Ronald Daniels (-) ...... 6-Raymon Daniels (-) ...... 5-Charles Oliver (-) ...... 6-Zashawada Oliver (-) ...... 6-Zalisha Oliver (-) ...... 3-William Wilkerson Allen (-) ...... 4-William W. Allen Jr. (-) ...... 4-Harold Allen (-) ...... 4-Emma Allen-Shockley (-) ...... 5-Claudette Freeman (-) ...... 6-Oliver Shockley (-) ...... 7-Jamire Shockley (-) ...... 7-Danielle Shockley (-) ...... 6-Hansel Freeman (-) ...... 6-Cardell Johnson (-) ...... 5-Carolyn Diane McIntyre (-) ...... 6-Lisa Lang (-) ...... 7-Elijah Lang (-) ...... 6-Amanda Kirkman (-) ...... 5-Mona Holmes (-) ...... 6-Brenda Ware (-) ...... 7-Tocarra Ware (-) ...... 6-Benny Ware Jr. (-) ...... 7-Benny Ware III (-) ...... 7-Kelsey Ware (-) ...... 7-Indigo Ware (-) ...... 5-Hilliard Lang (-) ...... 6-Keisha Leger (-) ...... 7-Symeria Leger (-) ...... 7-Emory Leger (-) ...... 6-Natasha Lang (-) ...... 7-James Lang (-) ...... 7-Jason Lang (-) ...... 7-Jalynn Lang (-) ...... 6-Heather Lang (-) ...... 5-Denise Butler (-) ...... 6-Dennis Butler Jr. (-) ...... 7-Dennis Butler III (-)

145

...... 7-D'Anthony Butler (-) ...... 7-Ashley Butler (-) ...... 7-Brianna Butler (-) ...... 6-Deshawnta Butler-Williams (-) ...... 7-Tariq Williams (-) ...... 7-Ivanna Williams (-) ...... 5-Clarence Small Jr. (-) ...... 5-Martha Small (-) ...... 6-Desantis Small-McDuffy (-) ...... 7-DeAsia McDuffy (-) ...... 7-Keith X. McDuffy (-) ...... 6-Vonchae Small (-) ...... 5-Clarissa Hall (-) ...... 6-Yarneccia Calhoun (-) ...... 6-Machera Calhoun (-) ...... 6-Franklin Richardson (-) ...... 4-Ruth Allen-Brown (-) ...... 5-Milton Brown (-) ...... 5-Clarence Brown (-) ...... 5-Audry Miller (-) ...... 6-Charlotte Reid (-) ...... 7-Eric Reid (-) ...... 7-Jason Reid (-) ...... 7-Michael Reid (-) ...... 7-Jeremy Reid (-) ...... 6-Courtney Miller (-) ...... 7-Alex Miller (-) ...... 7-Ariel Miller (-) ...... 5-Sheila Teate (-) ...... 6-Daniette Rice (-) ...... 7-Antonio Butterfield (-) ...... 7-Markeeya Pawlaczyk (-) ...... 8-Gabriel Pawlaczyk (-) ...... 7-Quayshaun Butterfield (-) ...... 5-Sylvia Cleare (-) ...... 6-Denise Rice (-) ...... 7-Orlando Rice (-) ...... 7-Anthony Rice (-) ...... 7-Malicia Rice (-) ...... 6-Cassie Rice (-) ...... 6-Alvarez Rice (-) ...... 6-Miriam Cleare (-) ...... 6-Veronica Cleare (-) ...... 5-Brenadette Southhole (-) ...... 6-Jeanette Brown (-) ...... 7-Ronell Brown (-)

146

...... 6-Herman Southhole (-) ...... 7-Herman Southhole Jr. (-) ...... 6-Tasha Southhole (-) ...... 5-Robert Pelote Jr. (-) ...... 5-Harold Pelote (-) ...... 5-Darlene Peoples (-) ...... 6-Brian Peoples (-) ...... 6-Kevin Peoples (-) ...... 5-Ophelia Mumford (-) ...... 6-Clarence Moore Jr. (-) ...... 7-Imani Moore (-) ...... 6-Jarvis Moore (-) ...... 7-Jarvis Moore Jr. (-) ...... 6-Shante Moore (-) ...... 6-LaShae Short (-) ...... 4-James Allen (-) ...... 5-Emaritt Allen (-) ...... 5-Michael Allen (-) ...... 4-Miriam Allen-Carey (-) ...... 5-Alvin Henderson (-) ...... 6-Tiffany Henderson-Jones (-) ...... 6-Kevin Henderson (-) ...... 5-Theresa Lusain (-) ...... 6-Tangela Lusain (-) ...... 6-Joseph Lusain Jr. (-) ...... 7-Keynu Lusain (-) ...... 5-Ernest Henderson (-) ...... 6-Darnell Henderson (-) ...... 7-Dakota Henderson (-) ...... 7-Devon Henderson (-) ...... 6-Ernest Henderson Jr. (-) ...... 7-Miriam Henderson (-) ...... 6-Lamar Henderson (-) ...... 5-Zola Knowles (-) ...... 6-Lawrence Knowles (-) ...... 7-Lorenzo Knowles (-) ...... 6-Alonda Knowles (-) ...... 6-Kendall Knowles (-) ...... 7-Kendal Knowles Jr. (-) ...... 5-Paul Carey (-) ...... 5-Cobina Carey-Wilson (-) ...... 6-Keith Valdez (-) ...... 7-Keith Valdez Jr. (-) ...... 7-Donjae Valdez (-) ...... 6-Cindy Valdez (-) ...... 7-Brian Valdez (-)

147

...... 6-Chevis Brown (-) ...... 7-Deshonte Ward (-) ...... 7-Tequila Ward (-) ...... 5-Rachel Blocker (-) ...... 6-Tyrone Cruz (-) ...... 6-Jeremy Richardson (-) ...... 5-Reginald Carey (-) ...... 5-Fredrick Carey (-) ...... 6-Frakia Carey (-) ...... 6-Frahia Carey (-) ...... 6-Tavares Carey (-) ...... 5-Nelson Carey (-) ...... 6-Desanta Carey (-) ...... 6-Shawnte Carey (-) ...... 6-Nelson Carey Jr. (-) ...... 6-Miriam Carey (-) ...... 5-Calvin Carey (-) ...... 5-Melvin Carey (-) ...... 6-Althea Carey (-) ...... 6-Mariah Carey (-) ...... 6-Melvin Carey (-) ...... 4-Adrina Allen-Winters (-) ...... 5-Joseph Baltimore (-) ...... 4-Phyllis Allen-Storr (-) ...... 5-Lydia Clark (-) ...... 6-Corey Sawyer (-) ...... 7-Mercedes Sawyer (-) ...... 8-Jamarcus Laster (-) ...... 8-Jamari Laster (-) ...... 7-Corey Sawyer Jr. (-) ...... 6-Robert Thompson (-) ...... 7-Alexzander Thompson (-) ...... 7-Robert Thompson III (-) ...... 6-Anthony Thompson (-) ...... 7-Alexis Thompson (-) ...... 7-Arianna Thompson (-) ...... 5-Eunice Haymer (-) ...... 6-Rolanda Sawyer (-) ...... 6-James Haymer (-) ...... 6-Braxton Haymer (-) ...... 6-Shania Haymer (-) ...... 5-Clinton Storr (-) ...... 6-Andrea Milian-Childress (-) ...... 7-Janaya Childress (-) ...... 7-Jayden Childress (-) ...... 6-Clinton Storr Jr. (-)

148

...... 6-Chelsea Storr (-) ...... 5-Debra Greene (-) ...... 6-Antin Storr (-) ...... 6-Torrey Storr (-) ...... 4-Joseph Allen (-) ...... 4-Gloria Allen (-) ...... 4-Leonard Allen (-) ...... 5-Gloria Allen (-) ...... 4-Eureka Allen-Stevens (-) ...... 5-Carmen Turner (-) ...... 5-Mary Turner (-) ...... 3-Joseph Harry Allen (-) ...... 3-Robert Paul Allen (-1995) ...... +Madeline (-) ...... 4-Celina Allen (-) ...... 4-Carl Allen (-) ...... 5-Tuynua Allen-Merchant (-) ...... 6-Keikei Merchant (-) ...... 6-Ari Merchant (-) ...... 5-Carl Allen Jr. (-) ...... 6-Carl Allen IV (-) ...... 6-Helena Juliana Allen (-) ...... 3-Helen Elizabeth Allen (-) ...... 4-Theodore Carey (-) ...... 5-Connie Carey-Cooper (-) ...... 6-Ain Trevor Cooper (-) ...... 7-Destiny Cooper (-) ...... 6-Trey Cooper (-) ...... 6-Troy Cooper (-) ...... 5-Theodora Carey (-) ...... 5-Leonard Carey (-) ...... 5-Rodney Carey (-) ...... 6-Rodney Carey Jr. (-) ...... 5-Christine Carey-Beneby (-) ...... 6-Joshua Beneby (-) ...... 5-Peggy Carey (-) ...... 6-Kenneth Carey (-) ...... 5-Larry Carey (-) ...... 6-Larry Carey Jr. (-) ...... 6-Darshaun Carey (-) ...... 6-Monaya Ahlise Carey (-) ...... 6-Maceya Anise Carey (-) ...... 4-Paul V. Carey Sr. (-) ...... 5-Glendina Carey-Cartwright (-) ...... 6-Derrick Cartwright (-) ...... 6-Deitra Cartwright (-)

149

...... 5-Paul V Carey Jr. (-) ...... 6-Amy Carey (-) ...... 6-Paul V. Carey III (-) ...... 6-Chavis Carey (-) ...... 5-Keith Carey (-) ...... 6-Nicole Carey (-) ...... 5-Garey Carey (-) ...... 6-Gary A.M. Carey (-) ...... 7-LaNice Carey (-) ...... 6-Shannon Carey (-) ...... 7-Jazsmin Carey (-) ...... 6-LaTaushia J. Carey (-) ...... 7-Amonnie Carey (-) ...... 5-Kevin Carey (-) ...... 6-Kevin Carey Jr. (-) ...... 6-Michael Carey (-) ...... 6-Brianna P. Carey (-) ...... 4-Kenneth Carey (-) ...... 5-Oneida Carey-Wesley (-) ...... 6-Kevin Wesley (-) ...... 7-Kenderick Wesley (-) ...... 6-Tashauna Wesley (-) ...... 7-Dante Wesley (-) ...... 6-Rachelle Wesley (-) ...... 5-Kenneth Carey Jr. (-) ...... 6-Brandon Carey (-) ...... 6-Joshua Carey (-) ...... 6-Philip Carey (-) ...... 6-Serita Carey (-) ...... 5-Karen Carey-Askew (-) ...... 6-Thomas Askew Jr. (-) ...... 6-Tiffany Askew (-) ...... 5-Adrianne Carey-Williams (-) ...... 6-LaTeeche Williams (-) ...... 6-Nikii Williams (-) ...... 6-Nathan Williams IV (-) ...... 6-Lloyd Williams (-) ...... 5-Michelle Carey-Aki (-) ...... 6-Evan Aki (-) ...... 6-Alex Aki (-) ...... 6-Leilani Aki (-) ...... 3-Samuel W. Allen (-) ...... 3-Violet Mildred Allen (-) ...... 4-Doretha Pratt-Ferguson (-) ...... 5-Althea Randolph-Upshaw (-) ...... 6-Jami Mack (-)

150

...... 6-Rakeisha Upshaw (-) ...... 6-Derrek Upshaw (-) ...... 5-George Randolph Jr. (-) ...... 6-Shamia Randolph (-) ...... 6-George Randolph III (-) ...... 5-Susan Dixon (-) ...... 6-Allison Dixon (-) ...... 6-John Dixon (-) ...... 5-Portia Randolph (-) ...... 5-Derek Randolph (-) ...... 6-Derek Randolph Jr. (-) ...... 6-Michael Randolph (-) ...... 6-Christopher Allen Randolph (-) ...... 5-Sharon Randolph (-) ...... 6-Rinita Randolph (-) ...... 7-Alonia Garrett (-) ...... 6-Renae Randolph (-) ...... 5-LaRae Ferguson (-) ...... 6-Demonte Armstrong (-) ...... 6-Shania Armstrong (-) ...... 3-Leroy Charles Allen (-) ...... 3-Philip Allen (-) ...... 4-Thelma Allen-Whyms (-) ...... 5-Robert Allen-Whyms III (-) ...... 6-Elizabeth Whyms (-) ...... 6-Michael Whyms (-) ...... 5-Colinthia Whyms (-) ...... 6-Ryan Whyms (-) ...... 6-Brian Whyms (-) ...... 5-Sheryl Whims-Hill (-) ...... 6-Morgan Hill (-) ...... 5-Kelvin Whyms (-) ...... 6-Kelvin Whyms Jr. (-) ...... 6-Andrea Whyms (-) ...... 4-Philip Allen Jr. (-) ...... 4-Phyllis Allen (-) ...... 4-Carl Allen (-) ...... 5-Carl Allen Jr. (-) ...... 6-Carl Allen III (-) ...... 6-Brittany Allen (-) ...... 5-Dehavalyn Allen-Alce (-) ...... 6-Devonna Alce (-) ...... 5-Gary Allen (-) ...... 6-Gary Allen Jr. (-) ...... 6-Brianne Allen (-) ...... 5-Cary Allen (-)

151

...... 4-Philbrick Allen (-) ...... 5-Philip Allen (-) ...... 5-Antonio Allen (-) ...... 5-Geoffrey Allen (-) ...... 3-Emerson Allen (-) ...... 4-Sandra Allen-Hartfield (-) ...... 5-James Hartfield (-) ...... 6-Sonya Hartfield-Perez (-) ...... 6-Tanya Hartfield (-) ...... 6-Belinda Cantu (-) ...... 6-James Hartfield Jr. (-) ...... 5-Janice Hartfield-Jones (-) ...... 5-Andre Hartfield (-) ...... 4-Emerson Allen Jr. (-) ...... 5-Debbie Allen-Bradley (-) ...... 6-Marcus Bradley (-) ...... 5-Gina Allen-Rivas (-) ...... 6-DaMonica Rivas (-) ...... 6-DeAnna Rivas (-) ...... 5-Dornecia Allen (-) ...... 4-Lucretia Allen-Monroe (-) ...... 5-Christopher Valdez (-) ...... 5-Lisa Valdez-Rahming (-) ...... 6-Keia Rahming (-) ...... 6-Katlin Rahming (-) ...... 4-Craig Allen (-) ...... 5-Craig Allen Jr. (-) ...... 5-Wymon Allen (-) ...... 4-Karen Allen (-) ...... 5-Courtney Allen (-) . . . . 2-Gertrude "Trudy" Allen (1887-15 Oct 1921) Immigrated to Key West ...... 3-Leo Allen (-) . . . . 2-Alexander Allen (24 Dec 1884-3 Aug 1969) Immigrated to Overtown, Miami . . . . +Gennieve Knowles (-) ...... 3-Ivis Allen (-) ...... 3-Cleomie Allen (-) ...... 3-Clarice Allen (-) ...... +Rev. Arthur J. Hughes (-) ...... 4-JaNyce Sippio-Strapp (-) ...... 5-Tomea Sippio-Smith (-) ...... 6-Autumn G. Smith (-) ...... 6-Chase Smith (-) ...... 5-Cuore-e Sippio (-) ...... 5-Jaroda Strapp (-) ...... 3-Patricia Allen (-) ...... 4-Shearon Ebron (-)

152

...... 3-Delores Allen (-) ...... 3-Gennieve Allen (-) ...... 3-Alexander Allen Jr. (-) ...... 4-Libby Allen (-) ...... 4-Alexander Allen III (-) ...... 5-Christopher A. Allen (-) ...... 6-Lauryn Janae Allen (-) ...... 4-Greg Allen (-) ...... 4-Carla Yvette Allen (-) ...... 5-Sheldon Allen (-) ...... 3-Monica Allen (-) ...... 4-Daniel Smith (-) ...... 4-John Smith (-) ...... 4-Allen Smith (-) ...... 4-Dannica Smith-Fitts (-) ...... 5-Shawntel Fitts-Mercer (-) ...... 5-Latoya Fitts (-) ...... 4-Adeesha Smith (-) ...... 5-Carl Willis Jr. (-) ...... 4-Kevin J. Smith (-) ...... 5-Caress Smith (-) ...... 5-Jerry Allen-Smith (-) . . . . 2-Samuel Joseph Allen (1883-20 Jun 1935) Immigrated to Miami. . . . . +Nellie Clarke (-) ...... 3-Angelita Mildred Allen (-) ...... 3-Joseph Carlysle Allen (-) ...... 3-Vera Allen (-) ...... 3-Elizabeth Allen (-) ...... 4-Brooksie Herring (-) ...... 5-Kirk Herring (-) ...... 6-Kirk Herring Jr. (-) ...... 6-Kiana Herring (-) ...... 6-Bernard Herring (-) ...... 6-Lucile Herring (-) ...... 6-Samuel Herring (-) ...... 6-Crystal Herring (-) ...... 5-Eric Herring (-) ...... 5-Lisa Herring (-) ...... 4-Betty Allen (-) . . . . 2-Charles Wesley "Yank" Allen (9 Oct 1886-14 Nov 1979) Immigrated to Miami. . . . . +Mary (-) ...... 3-Charles Allen Jr. (-) . . . . 2-Susan Allen (1871-1937) Remained at Tarpum Bay . . . . +Sam Otis Carey (-) ...... 3-William Albert "Boy" Carey (-) Tomato farmer, packinghouse operator, local government agent, Justice of the Peace, entrepreneur.

153

...... +Madeline Elizabeth Thompson (-) ...... 4-Hilda Deloris Carey (-) ...... +Timothy Bertum Carey Sr. (-) ...... 5-Victoria Elizabeth Carey (-) ...... 5-Timothy Bertum Carey Jr. (-) ...... 5-Kenneth William Carey (-) ...... 5-Mary Carey Knowles (-) ...... 5-Faye Carey (-) ...... 5-Linda Carey (-) ...... 5-Renee Carey (-) ...... 5-Norman Carey (-) ...... 5-Dewey Carey (-) ...... 5-Yvonne Carey (-) ...... 5-Gail Carey (-) ...... 5-Paulette Carey (-) ...... 5-Kendal Carey (-) ...... 4-Enid Carey (-) ...... 5-Christopher Carey (-) ...... 5-Baldwin Carey (-) ...... 6-Sandie Carey (-) ...... 7-Ricarri Rolle (-) ...... 6-Deberia Samantha Carey (-) ...... 7-Kenroy Knowles (-) ...... 6-Whitney Carey (-) ...... 5-John Edwin Carey (-) ...... 5-Jackie Carey (-) ...... 5-Ella Carey Farrington (-) ...... 6-Zoe Farrington (-) ...... 5-Betty Carey (-) ...... 4-Otis Carey (-) ...... 5-William Carey (-) ...... 6-Candia Carey (-) ...... 5-Charles Carey (-) ...... 6-Jason Carey (-) ...... 6-Johannas Carey (-) ...... 5-Gary Carey (-) ...... 6-Indira Carey (-) ...... 6-Gary Carey II (-) ...... 6-Garren Carey (-) ...... 5-Lawrence Carey (-) ...... 5-Shane Carey (-) ...... 6-Jerome Carey (-) ...... 6-Mario Carey (-) ...... 5-Sandra Carey (-) ...... 6-Keisha Carey (-) ...... 5-Elvin Carey (-)

154

...... 6-Alvardo Carey (-) ...... 6-Elvin Carey Jr. (-) ...... 6-Eric Carey (-) ...... 5-Terrance Carey (-) ...... 6-Terrance Carey Jr. (-) ...... 4-Leo Carey (-) ...... 5-John Carey (-) ...... 5-Charles Carey (-) ...... 6-Charles Carey Jr. (-) ...... 5-Michael Carey (-) ...... 6-Deante Carey (-) ...... 6-Deangria Carey (-) ...... 5-Leo Carey Jr. (-) ...... 5-Derek Carey (-) ...... 6-Adrian Carey (-) ...... 6-Derek Carey Jr. (-) ...... 6-Daniel Carey (-) ...... 6-Deron Carey (-) ...... 5-Susan Carey Ferguson (-) ...... 6-Jamaal Nabbie (-) ...... 6-Appolonia Nabbie (-) ...... 6-Kastico Hakeen Nabbie (-) ...... 6-Markera Gibson (-) ...... 6-Mark Gibson Jr. (-) ...... 5-Judy Carey Swaby (-) ...... 6-Melissa Swaby (-) ...... 6-Juranda Swaby (-) ...... 6-Natasha Swaby (-) ...... 7-Ayinde Roach Jr. (-) ...... 6-Giovannia Swaby (-) ...... 6-Giovanni Swaby (-) ...... 5-Paul Carey (-) ...... 5-Katherine Carey Carroll (-) ...... 6-Candisha Carroll (-) ...... 6-Caneasha Carroll (-) ...... 5-Barbara Carey (-) ...... 6-Kevaughn Ferguson (-) ...... 6-Shannon Francis (-) ...... 5-Sharon Carey (-) ...... 6-Vandera Knowles (-) ...... 5-Ricardo Carey (-) ...... 6-Dejanique Carey (-) ...... 5-Lateasha Carey (-) ...... 6-Erin Haven (-) ...... 6-Rashad (-) ...... +Olive E. Carey (-)

155

...... 4-Carolyn Carey (-) ...... 5-James Carey (-) ...... 6-Jaime Carey Humes (-) ...... 7-Aaron Humes (-) ...... 6-Jason Carey (-) ...... 6-James Carey II (-) ...... 6-Jaquia Carey (-) ...... 6-James Audley (-) ...... 6-Jolanda Carey (-) ...... 5-Audrey Carey (-) ...... 6-Kent Culmer (-) ...... 6-Kendra Culmer (-) ...... 5-Peter Carey (-) ...... 6-Aisha Carey (-) ...... 6-Pascale Carey (-) ...... 5-Michelle Carey (-) ...... 5-Andrew Carey (-) ...... 6-Andrea Carey (-) ...... 6-Tara Carey (-) ...... 5-Janice Carey Miller (-) ...... 6-Akeem Miller (-) ...... 6-Ervin Miller (-) ...... 4-Susan "Lil Sue" Carey (-) ...... 4-John Carey (-) ...... 5-Claudette Carey (-) ...... 6-Destiny Miller (-) ...... 5-Albert Carey (-) ...... 6-Autumn Carey (-) ...... 6-Summer Carey (-) ...... 5-Luke Carey (-) ...... 5-Lester Carey (-) ...... 5-Carolyn Carey (-) ...... 5-Meghan Carey (-) ...... 5-Jeanette Carey (-) ...... 4-Kenneth Carey (-) ...... 5-Ivan Carey (-) ...... 6-Ivan Carey Jr. (-) ...... 6-Tiffany Carey (-) ...... 6-Samantha Carey (-) ...... 6-Tanesha Carey (-) ...... 5-Michael Carey (-) ...... 5-Cyril Carey (-) ...... 4-Eugene Carey (-) ...... 5-Ronald Carey (-) ...... 6-Ronald Carey Jr. (-) ...... 6-Ronique Carey (-)

156

...... 5-Mark Carey (-) ...... 6-Marcus Carey (-) ...... 6-Leisha Carey (-) ...... 5-Charlene Carey (-) ...... 6-Brittney Carey (-) ...... 6-Brandon Carey (-) ...... 5-Helena Carey (-) ...... 5-Kevin Carey (-) ...... 6-Jadan Carey (-) ...... 5-Ian Carey (-) ...... 5-Brian Carey (-) ...... 4-Wesley Carey (-) ...... 3-Newton Conell Carey (25 Nov 1900-18 Nov 1979) Farmer, Methodist lay- minister, Society Steward Leader at Tarpum Bay...... +Irene Jessica Carey (-) ...... 4-Alexander Dewitt Carey (-) ...... 5-Marlyn Carey (-) ...... 5-Franklyn Carey (-) ...... 6-Alisa Carey (-) ...... 6-Alvivia Carey (-) ...... 6-Alieah Carey (-) ...... 5-Gary Carey (-) ...... 6-Kristal Carey (-) ...... 6-Kendra Carey (-) ...... 6-Kadijah Carey (-) ...... 5-Brian Carey (-) ...... 6-Kristen Carey (-) ...... 5-Craig Carey (-) ...... 6-Craig Carey Jr. (-) ...... 6-Sara Carey (-) ...... 5-Julian Carey (-) ...... 6-Jadan Carey (-) ...... 6-Julian Carey Jr. (-) ...... 5-Juan Carey (-) ...... 6-Juan Carey Jr. (-) ...... 6-Jonnathan Carey (-) ...... 5-Quinton Carey (-) ...... 4-Iris Jessica Carey (-) ...... +Herbert Eugene Carey (-) ...... 5-Philip Carey (-) ...... +Audrey Meadows Carey (-) ...... 6-Phylisha Carey (-) ...... 5-Stephen Carey (-) ...... 5-Errol Carey (-) ...... 6-Brendan Carey (-) ...... 6-Newton Carey (-)

157

...... 5-Walter Carey (-) ...... 6-Wynsome Carey (-) ...... 6-Duran Carey (-) ...... 6-Robert Carey (-) ...... 5-Doris Carey (-) ...... 5-Alvin Carey (-) ...... 5-Fred Carey (-) ...... 6-Zachary Carey (-) ...... 6-Shanti Carey (-) ...... 4-Kathleen Carey Grout (-) ...... 5-Terry Grout (-) ...... 6-Cameron Grout (-) ...... 5-Kevin Grout (-) ...... 6-Madeleine Grout (-) ...... 4-Eric Carey (-) ...... +Alice Carey (-) ...... 5-Cassinda Nottage (-) ...... 6-Clement Nottage Jr. (-) ...... 6-Cavin Nottage (-) ...... 6-Clemorone Nottage (-) ...... 5-Leslie Carey (-) ...... 6-Lesley Carey (-) ...... 6-Jaza Carey (-) ...... 5-Lockey Carey (-) ...... 6-Leneisha Carey (-) ...... 6-Lashell Carey (-) ...... 5-Sharmine Deleveaux (-) ...... 6-Ricardo Deleveaux (-) ...... 5-Janice Carey McDonald (-) ...... 6-Shawntaley McDonald (-) ...... 6-Sawney McDonald (-) ...... 6-Darius McDonald (-) ...... 5-Carmetta Carey (-) ...... 5-Terrance Carey (-) ...... 5-Eric Carey Jr. (-) ...... 6-Eric Carey III (-) ...... 5-Kevin Carey (-) ...... 5-Kelsey Carey (-) ...... 5-Felonie Carey (-) ...... 4-Romanda Carey Fairbeard (-) ...... 5-Ruth Fairbeard (-) ...... 5-Janet Fairbeard (-) ...... 6-Samuel Garratt (-) ...... 6-Daniel Garratt (-) ...... 4-Samuel Roosevelt Carey (-) ...... 5-Dezaree Carey Sands (-)

158

...... 6-Jermaine Sands Jr. (-) ...... 5-Samantha Carey (-) ...... 5-Alexis Carey (-)

1-Anthony Allen (-) . . . . 2-Edvin Baxter Allen (-) . . . . +Emma Gene Sands Allen (-) ...... 3-Wallace Roosevelt Allen I (-) ...... +Hilda Viola Allen (13 Nov-) ...... 4-Wallace Roosevelt Allen II (-) ...... 5-Wallace Roosevelt Allen III (-) ...... 5-Winston Ramon Allen (-) ...... 5-Warren Rashad Allen (-) ...... 5-Wade Allen (-) ...... 3-Edvin Baxter Allen (-) ...... 3-Henry Theodore Allen Sr. (-) ...... +Adelaide Major Allen (-) ...... 4-Henry Theodore "Kinky" Allen (23 Oct 1940-) ...... +Helen Allen (-) ...... 5-Delphine Allen (-) ...... 5-Jackie Allen (-) ...... 5-George Allen (-) ...... 5-Helena Allen Edwards (-) ...... 5-Jason Allen (-) ...... 4-William Edwin Allen (-) ...... 4-Anthony Allen (-) ...... 4-Ruth Allen (-) ...... 4-Niaomi Allen (-) ...... 4-Judy Anne Allen (-) ...... 4-Karen Allen (-) ...... 4-Keith "Old Dad" Allen (-) ...... 4-Darlene Allen (-) ...... 3-George Allen (-) ...... 3-Thomas Allen (-) ...... 3-Mary Anne Allen (-) ...... 3-Ethel Allen (-) ...... 3-Madorea Allen (-) ...... 3-Ophelia Allen (-) ...... 3-Tony Allen (-) ...... 3-Emma Geneva Allen (-) ...... 3-Cybeline Allen (-) ...... 3-Oliva Allen (-)

159

APPENDIX B CAREY FAMILY TREE

1-William "Lil Pap" Carey (-) +Priscilla Clarke Carey (-) . . . . 2-Lucilla Carey McCartney (-) . . . . +Henry McCartney (-) ...... 3-Peter McCartney (-) ...... +Remilda Rolle McCartney (-) ...... 4-Brenda McCartney Carey (-) ...... 4-Henry McCartney (-) ...... 4-Kenneth McCartney (-) ...... 4-Fredrick McCartney (-) ...... 4-Kirk McCartney (-) ...... 4-Hercules Rolle (-) ...... 4-Femo Neymour (-) ...... 4-Joseph Meadows (-) ...... 4-Beulah McCartney Dean (-) ...... 4-Rowena McCartney (-) ...... 4-Priscilla McCartney King (-) ...... 4-Constance McCartney Ferguson (-) ...... 4-Ronald McCartney (11 Jun 1945-) ...... +Maxine McCartney (-) ...... 5-Ronald McCartney Jr. (-) ...... 5-Harold McCartney (-) ...... 5-Christine Hanna McCartney (-) ...... 5-Millicene McCartney (-) . . . . 2-Jim Carey (-) . . . . +Cilla Anne Carey (-) ...... 3-Archie Carey (-) ...... +Ivis McCartney Carey (-) ...... 4-Dale Carey McHardy (-) ...... 5-Tarah McHardy McDonald (-) ...... 6-Trinity McDonald (-) ...... 6-Justice Tatum McDonald (-) ...... 5-Tamarah "Teri" McHardy (-) ...... 5-Perry McHardy (-) ...... 4-Shawn Carey Turnquest (-) ...... 5-Carey Turnquest (-) ...... 5-Robert Turnquest (-) ...... 5-Erin Turnquest (-) ...... 4-Kim Carey Gibson (-) ...... 5-Kaurin Gibson (-) ...... 5-Kendall Gibson (-) ...... 5-Daylen Gibson (-) ...... 3-Grenish Carey (-) ...... 3-Jim Carey (-)

160

. . . . 2-Charles "Lil Bulla" Carey (-) . . . . +Evelyn Mae McCartney Carey (-) . . . . 2-Mona Carey (-) . . . . +George Thompson (-)

161

APPENDIX C MCCARTNEY FAMILY TREE

1-Jack Freeman McCartney (-) +Aunt Lighty "Aunt Lighty" (-) . . . . 2-Isaiah "Unca Poga" McCartney (-) . . . . 2-Peter McCartney (-) ...... 3-Henry McCartney (-) ...... +Lucilla Carey McCartney (-) ...... 4-Peter McCartney McCartney (-) ...... +Remilda Rolle McCartney (-) ...... 5-Brenda McCartney Carey (-) ...... 5-Henry McCartney (-) ...... 5-Kenneth McCartney (-) ...... 5-Fredrick McCartney (-) ...... 5-Kirk McCartney (-) ...... 5-Hercules Rolle (-) ...... 5-Femo Neymour (-) ...... 5-Joseph Meadows (-) ...... 5-Beulah McCartney Dean (-) ...... 5-Rowena McCartney (-) ...... 5-Priscilla McCartney King (-) ...... 5-Constance McCartney Ferguson (-) ...... 5-Ronald McCartney (11 Jun 1945-) ...... +Maxine McCartney (-) ...... 6-Ronald McCartney Jr. (-) ...... 6-Harold McCartney (-) ...... 6-Christine Hanna McCartney (-) ...... 6-Millicene McCartney (-) . . . . 2-Diana McCartney (-) . . . . +Hope (-) . . . . 2-William Ashwer "McGee" McCartney (-) . . . . +May Dorn Smith McCartney (-) ...... 3-Evelyn Mae McCartney Carey (-) ...... +Charles Arthur Carey (-) ...... 4-Margurie Carey (-) ...... 4-Priscilla Carey Clarke (-) ...... +Abraham Clarke (-) ...... 5-Arneita Clarke Carey (-) ...... +John Norris "Giant" Carey (-) ...... 6-Latera McPhee (-) ...... +Kencil McPhee (-) ...... 7-Arneita McPhee (-) ...... 7-A'teelah McPhee (-) ...... 6-Latoya Carey (-) ...... 6-Lashelle Carey (-) ...... 6-Lanette Carey (-)

162

...... 5-Charles Abraham Clarke (-) ...... 5-William Clarke (-) ...... 5-Caleb Clarke (-) ...... 5-Thelma Clarke (-) ...... 4-Maud Carey (-) ...... 5-Deborah (-) ...... 5-Dorene (-) ...... 4-Irene Carey (-) ...... 3-William Samuel McCartney (-) ...... 4-William McCartney (-) ...... 5-Sandra McCartney (-) ...... 4-Winston McCartney (-) ...... 4-Warren McCartney (-) ...... 3-Alfred Arnold McCartney (-) ...... +Addie Allen (-) ...... 4-Ruth McCartney Delancy (-) ...... +Lloyd Delancy (-) ...... 5-William Delancy (-) ...... +Phillipa Woods (-) ...... 6-Kelly Delancy (27 Jun 1990-) ...... 6-Adrian Delancy (-) ...... 6-Lesa Delancy (-) ...... 5-Cislyn Delancy (-) ...... 6-Vaughn Simmons (-) ...... 6-Vashti Simmons (-) ...... 5-Philip Delancy (-) ...... 6-Dana Delancy Chacon (-) ...... 7-Michael Chacon (-) ...... 6-Bryan Delancy (-) ...... 6-Bristol Delancy (-) ...... 5-Peter Delancy (-) ...... 5-Craig Delancy (-) ...... 5-Deitra Delancy (-) ...... 4-William Alfred "Al" McCartney (-) ...... 5-William "Billy" McCartney II (-) ...... 6-William Alfred McCartney III (-) ...... 7-William McCartney IIII (-) ...... 7-Leah McCartney (-) ...... 6-Jamal McCartney (-) ...... 7-Jace McCartney (-) ...... 5-Barrett McCartney (-) ...... 6-Mario McCartney (-) ...... 7-Sarai McCartney (-) ...... 6-Michelle McCartney (-) ...... 6-Melissa McCartney (-) ...... 7-Maisha Anderson (-)

163

...... 6-Kamron McCartney (-) ...... 5-Lennox McCartney (-) ...... 6-Georgette McCartney (-) ...... 7-Penelope Turnquest (-) ...... 6-Brandon McCartney (-) ...... 6-Adrien McCartney (-) ...... 6-Marlies McCartney (-) ...... 5-Keith McCartney (-) ...... 6-Darren McCartney (-) ...... 7-Grace McCartney (-) ...... 7-Jack McCartney (-) ...... 6-Karl McCartney (-) ...... 6-Drew McCartney (-) ...... 6-Keisha McCartney (-) ...... 5-Tamara "Tammy" McCartney (-) ...... 6-Ian "IJ" Cargill Jr. (-) ...... 6-Tia Cargill (-) ...... 4-Ivis McCartney Carey (-) ...... +Archie Carey (-) ...... 5-Dale Carey McHardy (-) ...... 6-Tarah McHardy McDonald (-) ...... 7-Trinity McDonald (-) ...... 7-Justice Tatum McDonald (-) ...... 6-Tamarah "Teri" McHardy (-) ...... 6-Perry McHardy (-) ...... 5-Shawn Carey Turnquest (-) ...... 6-Carey Turnquest (-) ...... 6-Robert Turnquest (-) ...... 6-Erin Turnquest (-) ...... 5-Kim Carey Gibson (-) ...... 6-Kaurin Gibson (-) ...... 6-Kendall Gibson (-) ...... 6-Daylen Gibson (-) ...... 4-Dorothy McCartney Moncur (-) ...... 5-Alexandra Moncur (-) ...... 5-Anita Moncur (-) ...... 5-Dwight Augustus Moncur (-) ...... 4-Angela McCartney Wallace (-) ...... 5-Charlene Wallace Ferguson (-) ...... 6-Cymphony Ferguson (-) ...... 5-Kayla Wallace Hilton (-) ...... 6-Ge'Anne Hilton (-) ...... 6-Kayann Randi Hilton (-) ...... 5-Carvill Wallace (-) ...... 6-Anna Wallace (-) ...... 6-Nathan Wallace (-)

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...... 4-Charles Arnold McCartney (-) ...... 5-Garvin McCartney (-) ...... 6-Megan McCartney (-) ...... 6-Shiloh McCartney (-) ...... 5-Tonya McCartney Tynes (-) ...... 6-Chelsea Tynes (-) ...... 6-Christopher Tynes (-) ...... 5-Mark McCartney (-) ...... 6-Raven McCartney (-) ...... 3-Reginald McCartney (-) ...... 4-Carl McCartney (-) ...... 4-Ashwer "boo" McCartney (-) ...... 4-Willis McCartney (-) ...... 4-Muriel Dawn McCartney (-) ...... 3-Timothy Osborne McCartney (-) ...... 4-Timothy McCartney Jr. (-) ...... 5-Shawn McCartney (-) ...... 4-Cora Mae McCartney Major (-) ...... 5-Kim Major (-) ...... 5-Timothy Major (-) ...... 5-Kevin Major (-) ...... 6-Kimberly Major (-) ...... 4-Richard McCartney (-) ...... 5-Denise Usher (-) ...... 4-Joan McCartney Adderley (-) ...... 5-Donald Adderley (-) ...... 5-Vaughn Adderley (-) ...... 5-Greer Adderley (-) ...... 5-Renee Adderley (-) ...... 4-William "Wilmac" McCartney (-) ...... 5-Evette McCartney (-) ...... 5-Branville McCartney (-) ...... 5-Kirk McCartney (-) ...... 5-Syd McCartney (-) ...... 4-Mavis McCartney Turner (-) ...... 5-Gina (-) ...... 4-Ann McCartney Cancino (-) ...... 5-Jermaine Cancino (-) ...... 5-Angelique Cancino (-) ...... 5-Shantal Cancino (-) ...... 4-Clinton McCartney (-) ...... 5-Clinton "CJ" McCartney (-) ...... 3-Lillian McCartney Clarke (-) ...... 3-Charles McCartney (-) ...... 3-Irvin "Sonny" McCartney (30 Apr 1910-) ...... +Olga Thompson (-)

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...... 4-George McCartney (-) ...... 5-Donna McCartney Adderley (-) ...... 6-Chantal Adderley (-) ...... 6-Brandon Adderley (-) ...... 5-Brian McCartney (-) ...... 6-Brontae McCartney (-) ...... 5-Pamela McCartney (-) ...... 6-Daniel McCartney (-) ...... 6-Damien McCartney (-) ...... 5-George McCartney (-) ...... 4-Charles McCartney (-) ...... 5-Conra McCartney (-) ...... 6-Louis (-) ...... 5-Lorn McCartney (-) ...... 5-Corin McCartney (-) ...... 4-Maud McCartney (-) ...... 3-Beatrice McCartney (-) ...... 4-Willie (-) ...... 4-Sonny (-) ...... 4-May (-) ...... 5-Marie (-) ...... 3-Ruth McCartney (-) ...... +Kenneth Morris (-) ...... 4-Robert Morris (-) ...... 4-Dawn Morris Johnson Sweeting (-) ...... 5-Robin Johnson (-) ...... 5-Davina Johnson (-)

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APPENDIX D EVANS/KNOWLES FAMILY TREE

1-Irvine Evans (-) +Lilian Brown (-) . . . . 2-Valdine Vallie Mae Knowles (8 Jun 1919-) ...... 3-Irvine Knowles (-) ...... 3-Flagna Knowles (-) ...... 3-David Knowles (-) ...... 4-Davette Knowles (-) ...... 4-Devitta Knowles (-) ...... 4-Devard Knowles (-) ...... 4-David Knowles (-) ...... 4-Brandon Knowles (-) ...... 4-Dana Knowles (-) ...... 3-Rachael Knowles (-) ...... 4-Rosalie (-) ...... 4-Raymond (-) ...... 4-Julia (-) ...... 4-Randy (-) ...... 4-Rebecca (-) ...... 4-Janice (-) ...... 4-Darren (-) ...... 4-Lauren (-) ...... 3-Margret Knowles (-) ...... 4-Carlena (-) ...... 4-Ricardo (-) ...... 4-Owen (-) ...... 3-Ruby Knowles (-) ...... 4-Cedric Jr. (-) ...... 4-Terrance (-) ...... 4-Ashley (-) ...... 4-Sheena (-) ...... 4-Schreece (-) ...... 4-Randy (-) ...... 4-George (-) ...... 3-Vernice Knowles (-) ...... 4-Keno (-) ...... 4-Dino (-) ...... 4-Moses (-) ...... 3-Daniel Knowles (-) ...... 3-Hezachiah Knowles (-) ...... 3-Philip Knowles (-) ...... 4-Philippa Knowles (-) ...... 4-Tenille Knowles (-) ...... 4-Philish Knowles (-)

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APPENDIX E INGRAHAM FAMILY TREE

1-Samuel C. Ingraham (-) +Marion Ingraham (-) . . . . 2-James Oswald Ingraham (-) . . . . +Emily Marie Culmer (-) ...... 3-Terry Oswald Ingraham (22 Sep 1959-) ...... 3-Wandy Ingraham (-) ...... 3-Jackie Ingraham (-) . . . . 2-Gladis Ingraham Edwards (-) . . . . +George Edwards (-) ...... 3-George Edwards (-) ...... 4-Jewel Edwards (-) ...... 4-Jason Edwards (-) ...... 3-Morien Edwards (-) ...... 3-Iris Edwards (-) ...... 4-Samuel (-) ...... 3-Loraine Edwards (-) ...... 4-Kathy (-) ...... 4-Fern (-) . . . . 2-Richard Ingraham (-) . . . . 2-Annie Ingraham Mingo (-) ...... 3-Calvin Mingo (-) ...... 3-Pamela Mingo (-) . . . . 2-Thelma Ingraham Rolle (-) . . . . 2-Edith Ingraham (-) ...... 3-Michelle (-) . . . . 2-Addie Ingraham (-)

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APPENDIX F NOTTAGE FAMILY TREE

1-Dennis Nottage (-) +Ethel Nottage (-) . . . . 2-Arty Nottage (-) . . . . 2-Jack Nottage (-) . . . . 2-Davis Nottage (-) . . . . 2-Lois Nottage (-)

1-Chadie "Ms. Chadie" Nottage (-) . . . . 2-Lottie Evans Nottage (-) . . . . +Hezechiah Nottage (-) ...... 3-John Nottage (-) ...... +Marie Knowles Nottage (-) ...... 3-Alfred Nottage (-) ...... 3-Will Nottage (-) ...... 3-Martin Nottage (-) ...... 3-Gladis Nottage (-) ...... 3-Alice Nottage (-)

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APPENDIX G CULMER FAMILY TREE

1-Francis Culmer (-) . . . . 2-Johnny Culmer (-) . . . . +Maggie Darville Davis Culmer (-) ...... 3-Samuel Davis III (-) ...... 3-Loften Culmer (-) ...... 3-Wilfred Culmer (-) ...... 3-Richard Culmer (-) . . . . 2-Timothy Culmer (-) . . . . 2-Francis Culmer (-) . . . . 2-Sarai Culmer Hunt (-)

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APPENDIX H MINGO FAMILY TREE

1-Savannah Mingo (-) . . . . 2-Mary Elizabeth Mingo Johnson (-) . . . . +George Talbot Johnson (-) ...... 3-Samuel Malichi Johnson (16 Jun 1924-) ...... 4-Wellington Johnson (-) ...... 4-Samuel Cedric Johnson (-) ...... 4-James Cornelius Johnson (-) ...... 4-Christopher Wilson Johnson (-) ...... 4-Sandra Johnson (-) ...... 4-Ellen Johnson (-) ...... 4-Phyllis Johnson (-) ...... 4-Floyd Johnson (-) ...... 4-Lewis Johnson (-) ...... 4-Alvin Johnson (-)

1-Sarah Mingo (-) . . . . 2-Charles Mingo (1902-) . . . . +Martha Mingo (-) ...... 3-Qurina Mingo (-) ...... 3-Faye Mingo (-) ...... 3-Blanch Mingo (-) ...... 3-Adalaide Mingo Thompson (-) ...... 3-Charles "Chinka" Mingo (-) ...... 3-Ellen Mingo Carey (-)

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APPENDIX I TARPUM BAY RESEARCH QUESTIONS

Joint Research Design

1. How do you feel about the value of a historical study of Tarpum Bay?

2. How do you feel about the value of a heritage study at Tarpum Bay?

3. In your opinion, what use is history and heritage to a community?

4. Do you think it is important to document community history and heritage? Do you feel it

is necessary?

5. Who should be considered and contacted about such projects and why?

6. For an outsider wanting to engage the Tarpum Bay community in a joint project, how do

you feel this should be done?

7. Is there a protocol that one should follow or a chain of command? If so, what should it

be?

8. Would you have any reservations about outsiders conducting research at Tarpum Bay? If

so, why? If not, why not?

9. What role do you feel the community play in such investigations?

10. How involved should the community, the researcher and The Bahamas government be in

the study? Why?

Historical Development

1. Where does the name Tarpum Bay come from?

2. Who were the original settlers of Tarpum Bay and where were they from?

3. What is the historical development of Tarpum Bay as far as you know?

4. What was the earliest church?

5. What was the first business?

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6. Historically, what were the main industries?

7. Why have people migrated to and emigrated from Tarpum Bay?

8. What groups of people make up the community today?

9. What are the main industries today?

10. How long have you or your family lived there?

11. From what period do your historic sites originate?

Tarpum Bay Heritage

1. What are some important people, places and things from Tarpum Bay?

2. What is Tarpum Bay heritage to you?

3. What is the tangible heritage, if any?

4. What is the intangible heritage, if any?

5. What gives these things meaning to you?

6. What is the value of history and heritage to you?

7. Do you feel Tarpum Bay heritage should be preserved? Why or why not?

8. Should this heritage be promoted? If so, how?

9. To whom does the heritage belong?

10. If you were charged with a museum at Tarpum Bay, what would you place in it?

11. How would you like to see your community and your heritage portrayed or displayed, if

at all?

12. What is the view that you would want others to have of Tarpum Bay?

13. From what period does your heritage originate?

14. What would you say is the present state of heritage and tradition in Tarpum Bay?

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15. Has there been any attempts at heritage conservation and management at Tarpum Bay?

By whom? How successful are/were they?

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APPENDIX J ORAL HISTORIES CONSULTED

Amanda Moncur, interview by Kelly Delancy, October 2014.

Audrey Carey, interviewed by Kelly Delancy, November 2014.

Brenda McCartney, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Carmen Turner, interview by Kelly Delancy, November, 2014.

Cislyn Simmons, interview by Kelly Delancy, November, 2014.

David Victor Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Deitra Delancy, interview by Kelly Delancy, November 2014.

Dorothy Moncur, interview by Kelly Delancy, October 2014.

Errol Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Eugene Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Henry Allen, interview by Lynn Larson, 2012.

Henry Allen, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Henry McCartney, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Herbert Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Hilda Allen, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Iris Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

James Carey, interview by Kelly Delancy, October 2014.

Mary Knowles, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

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Megan McCartney, interview by Kelly Delancy, November 2014.

Oswald Ingraham, interview by Kelly Delancy, November 2014.

Philip Bethel, interviewed by Kelly Delancy, November 2014.

Priscilla Clarke, interview by Kelly Delancy, October 2014.

Qurina Mingo, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Samuel Davis, interview by Lynn Larson, 2012.

Samuel Davis, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Samuel Johnson, interview by Lynn Larson, 2012.

Samuel Johnson, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Shaun Ingraham in discussion with the author, July 2015.

Sheila Mae McCartney, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Steven Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Timothy Bertrum Carey, interview by Lynn Larson, 2012.

Valdine Vallie Mae Knowles, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

Vashti Simmons, interview by Kelly Delancy, November 2014.

Vera Carey, interview by Kelly Delancy, Samuel Proctor Oral History Program Collection, University of Florida, July 2015.

William McCartney, interview by Kelly Delancy, November 2014.

176

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BIOGRAPHICAL SKETCH

Kelly Delancy was born in Nassau, Bahamas. As a child she nurtured a love for track and field in the footsteps of her older brother and fostered a creative inclination with her younger sister. Characteristic of a middle child, however, she has taken her life in independent and uncommon directions.

Kelly enrolled at the College of The Bahamas in 2007 where she would be the only major in history for the incoming academic year. After a semester abroad in Cuernavaca, Mexico, her interest in history had turned to anthropology and archaeology. She graduated in 2011 with a BA in anthropology from the State University of New York with the expectation to pursue a career in international development or health care. Those plans changed during two years of work experience in cultural resource management, after which she chose to continue on to graduate studies in anthropology.

At the University of Florida, she completed a research paper on community heritage at

Tarpum Bay, Eleuthera. This would serve as a starting point and preliminary study for what would become her thesis project. The project began with the intent to complete community histories for the island of Eleuthera, however that quickly proved to be over ambitious. Tarpum

Bay became the focus of a study that began in the fall of 2014 and is one that she considers to be a lifelong engagement. Kelly received her MA in anthropology at the University of Florida in

2015. She hopes that the information and interviews generated during her studies will be of value to future generations of Bahamians and others interested in the history of South Eleuthera and

The Bahamas.

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