For John R. Todd, Brewton Plantation, South Carolina.

The complex, colorful history of South Carolina's southeastern corner In the first volume of The History of Beaufort County, South Carolina, three distinguished historians of the Palmetto State recount more than three centuries of Spanish and French exploration, English and Huguenot agriculture, and African slave labor as they trace the history of one of North America's oldest European settlements. From the sixteenth-century forays of the Spaniards to the invasion of Union forces in 1861, Lawrence S. Rowland, Alexander Moore, and George C. Rogers, Jr., chronicle the settlement and development of the geographical region comprised of what is now Beaufort, Jasper, Hampton, and part of Allendale counties. The authors describe the ill-fated attempts of the Spanish and French to settle the Port Royal Sound area and the arrival of the British in 1663, which established the Beaufort District as the southern frontier of English North America. They tell of the region's bloody Indian Wars, participation in the American Revolution, and golden age of prosperity and influence following the introduction of Sea Island cotton. In charting the approach of civil war, Rowland, Moore, and Rogers relate Beaufort District's decisive role in the Nullification Crisis and in the cultivation, by some of the district's native sons, of South Carolina's secessionist movement. Of particular interest, they profile the local African American, or Gullah, population - a community that has become well known for the retention of its African cultural and linguistic heritage.

Examines the creation of 'sporting plantations' in the South Carolina lowcountry during the first four decades of the twentieth century.

This book is about politics and planning outside of cities, where urban political economy and planning theories do not account for the resilience of places that are no longer rural and where local communities work hard to keep from ever becoming urban. By examining exurbia as a type of place that is no longer simply rural or only tied to the economies of global resources (e.g., mining, forestry, and agriculture), we explore how changing landscapes are planned and designed not to be urban, that is, to look, function, and feel different from cities and suburbs in spite of new home development and real estate speculation. The book’s authors contend that exurbia is defined by the persistence of rural economies, the conservation of rural character, and protection of natural ecological systems, all of which are critical components of the contentious local politics that seek to limit growth. Comparative political ecology is used as an organizing concept throughout the book to describe the nature of exurban areas in the U.S. and Australia, although exurbs are common to many countries. The essays each describe distinctive case studies, with each chapter using the key concepts of competing rural capitalisms and uneven environmental management to describe the politics of exurban change. This systematic analysis makes the processes of exurban change easier to see and understand. Based on these case studies, seven characteristics of exurban places are identified: rural character, access, local economic change, ideologies of nature, changes in land management, coalition-building, and land-use planning. This book will be of interest to those who study planning, conservation, and land development issues, especially in areas of high natural amenity or environmental value. There is no political ecology book quite like this—neither one solely focused on cases from the developed world (in this case the United States and Australia), nor one that specifically harnesses different case studies from multiple areas to develop a central organizing perspective of landscape change.

The Leverett's nine children wrote home frequently as they ventured from their South Carolina plantation to college, postgraduate study, travel in Europe and service in the Confederate Army. The 230 letters here paint a portrait of Southern life from the late antebellum era into Reconstruction.

In Plantation Church, Noel Leo Erskine investigates the history of the Black Church as it developed both in the United States and the Caribbean after the arrival of enslaved Africans. Typically, when people talk about the "Black Church" they are referring to African-American churches in the U.S., but in fact, the majority of African slaves were brought to the Caribbean. It was there, Erskine argues, that the Black religious experience was born. The massive Afro-Caribbean population was able to establish a form of Christianity that preserved African Gods and practices, but fused them with Christian teachings, resulting in religions such as Cuba's Santería. Despite their common ancestry, the Black religious experience in the U.S. was markedly different because African Americans were a political and cultural minority. The Plantation Church became a place of solace and resistance that provided its members with a sense of kinship, not only to each other but also to their ancestral past. Despite their common origins, the Caribbean and African American Church are almost never studied together. This book investigates the parallel histories of these two strands of the Black Church, showing where their historical ties remain strong and where different circumstances have led them down unexpectedly divergent paths. The result will be a work that illuminates the histories, theologies, politics, and practices of both branches of the Black Church. This project presses beyond the nation state framework and raises intercultural and interregional questions with implications for gender, race and class. Noel Leo Erskine employs a comparative method that opens up the possibility of rethinking the language and grammar of how Black churches have been understood in the Americas and extends the notion of church beyond the United States. The forging of a Black Christianity from sources African and European, allows for an examination of the meaning of church when people of African descent are culturally and politically in the majority. Erskine also asks the pertinent question of what meaning the church holds when the converse is true: when African Americans are a cultural and political minority.