Reflections- Georgia African American Historic Preservation Network, Vol. 5, no. 2 (July 2005)

Volume V, No. 2 July 2005
A Program of the Historic Preservation Division, Georgia Department of Natural Resources
continued on page 2
CHANGING SETTLEMENT PATTERNS IN AN ATLANTA NEIGHBORHOOD:
THE REYNOLDSTOWN HISTORIC DISTRICT
Reynoldstown is an Atlanta neighborhood that is nestled
between the Cabbagetown and Edgewood communities.
Downtown Atlanta is in close proximity to the Reynoldstown
Historic District, as it is just two miles west of the district. The
district was a strategic position during the Battle of Atlanta in 1864,
as its rolling hills and elevation made it one of the highest points in
the city. Today, many streets in Reynoldstown bear the names of
military leaders who fought in the battle, like Manigault and Wylie.
The district’s northern and southern boundaries followed
the old Atlanta and West Point Railroad and joined the Central of
Georgia (now the CSX) that ran east to west between downtown
Atlanta and Decatur. The oldest section of the district is located
where these railroad corridors intersected. It is this section of the
district that was settled by African Americans who became laborers
for the railroads shortly after the Civil War ended. They settled
primarily on Chester Avenue and Selman Street.
Arthur Douglas Bailey
was one of the African Americans
who worked for the Atlanta and
West Point Railroad who lived
in Reynoldstown. “He was my
grandmother’s second husband,
and we lived on Chester Avenue,”
said Davidayon Mayers-Kelley.
Her grandmother, Lula Mae
Bailey, taught music and piano
to neighborhood youth, and
“Pa” Bailey worked in the rail
roundhouse nearby, as well as
the depot in downtown Atlanta.
He lost his leg in a railroad
accident.
Davidayon MayersKelley fondly remembers the
corner stores that were once
abundant in Reynoldstown. “Most people did not have cars then,
so we would purchase everything we needed at neighborhood
stores.” “Pa” Bailey’s house served a dual purpose, as she
remembers it as both a family residence and the site of Arstel’s
Confectionary. After her grandmother died in 1994, Davidayon
Mayers-Kelley eventually returned to the Reynoldstown family
residence that she grew up in and converted the house to a duplex,
adapting the side of the house that was the confectionary store.
One of the early freedmen who came to Reynoldstown
was Madison Reynolds. Herman “Skip” Mason Jr. discussed the
Reynolds family in Going Against the Wind: A Pictorial History of
African Americans in Atlanta. In 1866, “Madison Reynolds, his
wife and their seven children moved from Covington, Georgia to a
small settlement between Atlanta and Decatur. Their son, Isaiah P.
Reynolds Sr., built a two-story brick store on the corner of Wylie
and Kenyon streets in southeast Atlanta.” Another brick store
Arthur Douglas Bailey was one of
the early African American settlers
in Reynoldstown. Photo courtesy of
Davidayon Mayers-Kelley.
Isaiah P. Reynolds operated a business in this commercial
building at the intersection of Wylie and Kenyon Streets.
Photo by Jeanne Cyriaque
2
continued from page 1
CHANGING SETTLEMENT PATTERNS IN AN ATLANTA NEIGHBORHOOD:
THE REYNOLDSTOWN HISTORIC DISTRICT
where Reynolds once operated a business is still standing on the
corner of Wylie and Flat Shoals. This two-story building is now
home to the Reynoldstown Baptist Church. The community that is
now known as Reynoldstown was named in honor of this family.
Most of the historic houses in the Reynoldstown Historic
District were built starting in the 1880s. Some of the popular types
are gabled-ell, saddlebag and shotgun houses. Chester Avenue
has a series of double shotgun houses on one side of the street,
and there is an additional row set back-to-back in an alley between
them. The houses on Chester Avenue are grouped on small lots
and are very close together.
By the close of the 19th century, Reynoldstown began to
expand, and developers built seven small subdivisions between
1905 and 1930. These subdivisions were built for whites only. The
City of Atlanta annexed Reynoldstown in 1909, and it became one
of Atlanta’s earliest segregated neighborhoods during the first
decades of the 20th century, as whites settled in these new
subdivisions that included Tudor Revival houses, pyramidal
cottages and Craftsman-style bungalows. Bungalows are the most
common house type in Reynoldstown, and represent over 36% of
the housing stock in the historic district. African Americans were
confined to the northwest corner of the neighborhood after the
Atlanta race riot in 1906.
This racial separation increased after World War II, when
returning white veterans qualified for federally-backed mortgages.
At that time, Reynoldstown became one of Atlanta’s first
neighborhoods affected by the phenomenon known as “white
flight.” Veterans qualifying for new houses built with FHA and VA
mortgages left urban areas because 40 – 50% of new construction
was in all-white suburbs. During the next 15 years, Reynoldstown
Bungalows line Kirkwood Avenue in the Reynoldstown Historic District.
Photo by James R. Lockhart
This row of double shotgun houses are located on one side of Chester
Avenue in the Reynoldstown Historic District. Photo by James R. Lockhart
This commercial building in the Reynoldstown Historic District is adaptively
used as the Reynoldstown Baptist Church today. Photo by Jeanne Cyriaque
These double shotgun houses are located behind the ones on Chester Avenue.
Photo by Jeanne Cyriaque
3
went from an integrated neighborhood to an African American
community by 1960.
Two historic schools were built in the Reynoldstown
Historic District. In 1922, William J.J. Chase designed the
Romanesque Revival-style John F. Faith Grammar School. This
was a public school that was built for white children. A community
school for African Americans was not constructed until 1960.
The Isaiah P. Reynolds Elementary School was designed
in the International Style. This style lacks ornamentation and
features a flat roof and large expanses of glass for classroom lighting.
Davidayon Mayers-Kelley attended this school until 1962, and
remembers how “Pa” Bailey and other community residents wanted
a school built for African American students who lived in
Reynoldstown. Today, the building is known as the Lang-Carson
Recreation and Community Center and provides offices for the
Reynoldstown Civic Improvement League and the Reynoldstown
Revitalization Corporation.
Two historic churches associated with African American
denominations are examples of community landmark buildings in
the historic district. Both churches are made of granite that was
quarried in Stone Mountain.
The Beardon Temple A.M.E.
Church is located at the
intersection of Wylie and
Selman streets. The church
features twin towers and
arched windows above the
entrance. The Second Mt.
Vernon Baptist Church is
located on Stovall Street.
When the Reynoldstown Historic District was listed in
the National Register of Historic Places on April 3, 2003 there were
544 buildings that were “contributing resources” because they
retained a high level of integrity. While listing the district in the
National Register of Historic Places recognizes the historic areas of
significance of this Atlanta neighborhood due to its ethnic heritage,
social history, community planning/development and architecture,
this recognition does not prohibit development. Because of its
proximity to downtown Atlanta, Reynoldstown is rapidly becoming
a “gentrified” neighborhood today.
Gentrification occurs in urban neighborhoods when middle
and upper class residences replace lower class housing that may
be perceived as deteriorated. When new infill housing replaces
older housing stock, the historic character of the neighborhood is
often lost. For example, many of the smaller shotgun houses that
once distinguished Selman
Street and Chester Avenue as
a distinct African American
neighborhood now co-exist
with or were demolished for
new houses. These houses do
not fit the scale and character
of the historic houses that
they replaced. As more middle
and upper class residents now
flock to this inner-city
neighborhood, the racial
composition of the community
is rapidly changing. As a
result, unless some balance is achieved in this small quadrant of
the Reynoldstown Historic District, new residents may never know
about Reynoldstown and its significant African American past.
Beardon Temple A.M.E. Church
The gabled ell cottage on the left maintains its historic integrity while new
construction on the opposite side of Chester Avenue no longer conveys the
historic landscape of the community. Photo by Jeanne Cyriaque
This historic shotgun house is located
on Chester Avenue amid new
construction. Photo by Jeanne Cyriaque
The former Reynolds Elementary School was designed in the
International Style. This type of one-story school construction
was defined by simple geometric forms and lack of
ornamentation. Photo by James R. Lockhart
The John F. Faith Grammar School was built during
segregation. This two-story school building features arched
entrances. A new sign is currently posted in front of the school
that indicates it will soon be the home of Tech High School.
Photo by James R. Lockhart
4
TWO TOWNS: SIMILAR PASTS LEAD TO DIFFERENT FUTURES
Tiffany Tolbert, African American Programs Assistant
Historic Preservation Division
The towns of Bostwick and Buckhead are located in Morgan
County. They both contain National Register historic districts
due to their significance in architecture, agriculture, community
planning and development. While these two historic districts have
similar developmental patterns associated with the agricultural-based
economy of Morgan County, a crucial difference lies in the current
states of the African American resources found in these districts.
The town of Buckhead is located in east Morgan County.
In 1796, the town’s settlement evolved when residents of nearby
Greene County began migrating in order to hunt and establish farms.
By 1837, Buckhead grew and developed due to its location near the
railroad. The production and sale of cotton soon became the central
driving force of the local economy and this dependency continued
throughout the 19th and early 20th centuries.
During this period, Buckhead became home to a small
African American population who worked on the farms of Morgan
County. Placed adjacent to the town center, the African American
community contained houses, a Masonic Lodge, and eventually a
one-story school building. These structures are still extant and
illustrate the developmental layout of the African American
community in contrast to the white community. While some of the
structures are not in the best condition, they are still maintained by
the local community and many remain under the ownership of
descendants of those who lived in the area during the 19th and early
20th centuries.
The town of Bostwick is located in north Morgan County.
Following its development from the older village of Wellington,
Bostwick became a small rural community surrounded by farms.
The town’s founder was John Bostwick Sr., who started a mercantile
business in the area around 1892. As Bostwick opened more
businesses, the town grew in proportion to the production of cotton
and cotton products. In 1901, a railroad line was completed in
nearby Apalachee. This railroad line connected to Athens and led
to cotton becoming the driving force behind the economic and
social development of Bostwick.
After the town’s
incorporation in 1902, John
Bostwick Sr., the town’s largest
landowner, subsequently
began subdividing land for
purchase by white families in
order to encourage residential
development. In 1912,
Bostwick subdivided land
north of the town center for
the establishment of a
separate African American
neighborhood. Resembling
other African American communities in Georgia, this neighborhood
soon contained houses and a local church. The Sweet Home Baptist
Church still stands today and is the last remaining historic resource
in this African American community.
Buckhead
and Bostwick are very
similar communities.
Due to their location
in Morgan County,
both communities
benefited from an
agricultural focus
and became large
cotton-producing
towns during the
late 19th century.
This reliance on
cotton influenced the creation of separate African American
communities in these rural towns.
The African American neighborhood in Buckhead can be
found along Perryman and Saffold Roads. Its remaining structures
include saddlebag, gabled ell
and hall-parlor houses, a
two-story Masonic Lodge
and a 1950s era school
building. While some of the
structures are not in the best
condition, they are still
standing and complement
the entire historic district and
illustrate the developmental
pattern of Buckhead.
In contrast, the
Sweet Home Baptist Church is the only remaining historic structure
in the African American neighborhood of Bostwick. Although a
new church has been built, the old building maintains its historic
integrity and sits in its original location. While African Americans
still live in Bostwick, their historic resources have been replaced by
new, non-contributing structures. Were it not for Sweet Home
Baptist Church, any visible indicators of an African American
A sign on the road denotes the
significance of the Sweet Home Baptist
Church to the African American
community in Bostwick.
Photo by Jeanne Cyriaque
This gabled ell residence is located on
Saffold Road. Photo by Tiffany Tolbert
The African American Masons built a new lodge next to the historic
lodge in Buckhead. Photo by Jeanne Cyriaque
This historic residence complements
the rural setting of the African
American Buckhead community.
Photo by Tiffany Tolbert
5
THE GEORGIA HERITAGE GRANT PROGRAM
Quite often, the award of funds through grant programs makes
a critical difference in a historic and significant property being
preserved or not. One such grant source is the Georgia Heritage
Grant Program. It is appropriated annually to the Historic
Preservation Division through the Georgia legislature. Since its
inception in 1994, the Georgia Heritage Grant Program has provided
seed-money to make hundreds of statewide historic preservation
projects a reality, including many African American properties.
The selection of award recipients, which can vary from
seven to 15, depending on the amount of funds available, is based
on various criteria, including need, degree of threat to the resource,
project planning, and community benefit. Geographical and
demographical distribution and variety of resource types and uses
are also considered in award decisions. Grants are available for
development and predevelopment projects. Development projects
include stabilization, preservation, rehabilitation and restoration
activities. Predevelopment projects include plans and specifications,
feasibility studies, historic structure reports, or other buildingspecific or site-specific preservation plans. The maximum grant
amount that can be requested is $40,000 for development projects,
and $20,000 for predevelopment projects.
Carole Moore, Grants Coordinator
Historic Preservation Division
To be eligible for funding, applicants must be a local
government or private, secular, nonprofit organization. The
applicant must provide matching funds equal to at least 40% of the
project cost. The property must be listed in, or eligible for listing in,
the Georgia Register of Historic Places, and be listed prior to
reimbursement of funds. All grant assisted work must meets the
applicable Secretary of the Interior’s “Standards for Archaeology
and Historic Preservation.”
Last fall, seven projects were awarded Georgia Heritage
grants for preservation projects, including an African American
historic property. The badly deteriorated Chickamauga Lodge #221
received a $2,100 predevelopment grant for a preservation plan for
the property, which is just the first step in its long-term rehabilitation
goal. The lodge wants to continue to use the second floor as its
meeting hall and use the first floor as a community center and museum
for the county’s African American history. It is the first African
American building in Walker County to receive preservation funding.
According to the grant application, the project “will be
the first tangible project to energize the African American
community to search out their history and preserve their heritage.”
Built in 1924, the Chickamauga Masonic Lodge is located just three
miles from Chickamauga in Walker County. The building has
continued to be used as a Masonic lodge to the present day.
Throughout its long history members of the lodge played an active
role in African American community affairs, including helping needy
children and widows and providing manual labor for local
construction projects during the segregation era. The lodge was
also the location for the chartering and meeting of the Walker County
African-American VFW (Veterans of Foreign Wars) chapter during
the 1940s. A chapter of the Order of the Eastern Star, chartered in
1944, also met there.
This year’s grant applications are currently available on
the Historic Preservation Division website at www.gashpo.org in
the Financial & Technical Assistance section. Applications must
be postmarked by July 30th. For further information about the grant
program, please contact: Carole Moore, Grants Coordinator, Historic
Preservation Division, Georgia Department of Natural Resources,
at 404/463-8434 or email her at carole_moore@dnr.state.ga.us.
neighborhood would be lost. Due to its location, the pattern of
development started by Bostwick can easily be seen as well as the
intentional separation of the African American community, which
is located behind the cotton mill and away from the white community.
Bostwick and Buckhead have similar developmental
histories. The African Americans who lived in these towns
contributed to their growth and success. However, when the growth
and success of their cotton-producing economies ceased, these
African American neighborhoods declined. This decline led to the
abandonment and neglect of historic resources that aid our
understanding of the development of rural African American
neighborhoods. In Buckhead, where a fair amount of resources
remain, an effort must be made to preserve these treasures of rural
African American communities. Thus, we may prevent the decline
that is evident in Bostwick, where relatively nothing remains. As
these resources are lost, so is the history that they tell us about the
African American presence in rural Georgia. The Chickamauga Lodge #221 continues its significance in the African
American community in Walker County. The preservation plan will provide
a blueprint to make the facility available for community use while preserving
space for Masonic meetings. Photo by Jeanne Cyriaque
The historic Sweet Home Baptist Church sits next to the new
church building in Bostwick. Photo by Jeanne Cyriaque
6
TRACING AMELIA’S SONG: A GEORGIA FAMILY ODYSSEY
I
n 1931, Lorenzo Dow Turner, an African
American linguist, was documenting
African-influenced culture among the
Gullah/Geechee people who lived in
South Carolina and Georgia. He traveled
to a remote fishing village known as
Harris Neck in McIntosh County and met
Amelia Dawley, who shared a remarkable
song that she learned from her ancestors.
Turner recorded her song, and played it
for the next ten years for African
students he met to attempt to identify the
language and possible country of origin.
Finally, a student named Solomon Caulker, who was from Sierra
Leone in West Africa, recognized the words of the song as Mende.
Caulker identified the meaning of the words to the song, and
informed Turner that Amelia’s song was a funeral hymn. Turner’s
groundbreaking research in linguistics resulted in the 1949
publication of Africanisms in the Gullah Dialect.
About the time of Turner’s initial visit to Harris Neck,
Amelia Dawley’s daughter, Mary Dawley Moran, had already learned
the song from her mother. Growing up in Harris Neck, Mary Dawley
Moran was an only child. At the time, she thought it was just a play
song, unaware of its African origin.
In the 1980s, Joseph Opala, an American anthropologist,
was studying the origins of the slave trade in Sierra Leone, and
became interested in Turner’s research because nearly 61% of all
Africans who survived the Middle Passage and were enslaved in
South Carolina and Georgia were from countries like Sierra Leone in
the rice-growing region of West Africa. While assisting the Sierra
Leone government in planning for a “homecoming” of Gullah/
Geechee people, Opala acquired copies of the tapes of music that
Turner recorded, and enlisted the aid of Cynthia Schmidt, who was
an ethnomusicologist, to see if the music that accompanied Amelia’s
song could be found. Schmidt located the music to correspond with
the words to Amelia’s song.
When the song was performed
during the homecoming, a number
of Mende cabinet members were
astounded to hear a song in their
own language that connected
them to a Gullah/Geechee fishing
village in Georgia.
After the homecoming,
Opala and Schmidt traveled
throughout Sierra Leone villages
in search of anyone who could
recognize the music and words to
Amelia’s song. Disappointed,
they almost abandoned the search
when Schmidt decided to take the
song to Senehun Ngola, a remote
village. There, Schmidt met
Baindu Jabati, who remembered
the exact words with a similar
melody in her community. Jabati explained that she had learned the
funeral song from her grandmother, and was told that she must
pass the song to other women so that they could remember lost
ancestors. She explained that her grandmother insisted that she
knew not only the song but also a ritual that accompanied it.
With the African link to the song established, the
researchers next turned to America. Was it possible that Amelia
still had relatives in Harris Neck that might know the words to her
song? One of the people who attended the “homecoming” in Sierra
Leone was Lauretta Sams, and she located Amelia’s daughter, Mary
Dawley Moran, in coastal Georgia. The fishing village formerly
known as Harris Neck was now a wildlife refuge, but Mary Dawley
Moran still lived nearby. Opala and Schmidt were astonished to
hear Moran sing the song, and when she learned of its African
origins, another homecoming was planned for the Moran family,
who could now trace this ancestral Mende song to Senehun Ngola
in Sierra Leone.
Mary Dawley Moran
Keepers of the Song - Mary Moran (center) and her granddaughter Jarette
Moran (left) sing the Mende song with Baindu Jabati (right) during their
homecoming visit to Senehun Ngola, Sierra Leone. This photo appears in
The Language You Cry In.
Jeanne Cyriaque, Karl Barnes, Isaac Johnson, Jeanne Mills, Beth
Shorthouse and Tiffany Tolbert meet Mary Dawley Moran (center) at
the conclusion of the GAAHPN Steering Committee tour of Harris
Neck. The tour is sponsored by McIntosh SEED.
Eventually, the Moran
family traveled to Senehun Ngola
and Mary Dawley Moran and
Baindu Jabati met for the first time.
At the ‘homecoming” both women
wept as they sang Amelia’s song.
The incredible journey of this family
is preserved in the documentary:
The Language You Cry In.
McIntosh SEED (Sustainable
Environment and Economic
Development) offers a tour of
Harris Neck. The tour guide is
Wilson Moran, Mary Dawley
Moran’s son. To learn more about
the Mende song and the Gullah/
Geechee history of Harris Neck,
contact McIntosh SEED at 912/
437-7821 or visit their website at
www.mcintoshseed.org.
7
Karl Webster Barnes
Atlanta, 404/758-4891
C. Donald Beall
Columbus, 706/569-4344
Corinne Blencoe
LaGrange, 706/884-8950
Linda Wilkes
Atlanta, 678/686-6243
Thomas Williams
Kennesaw, 678/445-5124
Isaac Johnson
Augusta, Chair
706/738-1901
Beth Shorthouse
Atlanta, Vice-Chair
404/253-1488
Jeanne Mills
Atlanta, Secretary/Treasurer
404/753-6265
GAAHPN STEERING COMMITTEE
Jeanne Cyriaque
African American
Programs Coordinator
Reflections Editor
Voice 404/656-4768
Fax 404/657-1040
jeanne_cyriaque@dnr.state.ga.us
STAFF
Isaac Johnson
Chairman
Tiffany Tolbert
African American
Programs Assistant
Voice 404/657-1054
Fax 404/657-1040
tiffany_tolbert@dnr.state.ga.us
THOMASVILLE CONVERSATIONS
The Georgia African American Historic Preservation Network
(GAAHPN) hosted the opening reception at the state
preservation conference and annual meeting of The Georgia Trust
in Thomasville. Early registrants attended Thomasville
Conversations at the Magnolia Leaf, a 1908 Neoclassical residence.
Today, this contributing resource in the Dawson Street Historic
District is adaptively reused as a retreat for business travelers and
special events.
Doby Flowers, a
native of Tallahassee, is the
owner of Magnolia Leaf. She
envisioned a special place that
would provide the perfect
atmosphere: private suites for
business travelers, conference
facilities, and support systems
like catered meals to pamper her
guests. Magnolia Leaf has an
adjoining landscaped garden
that can accommodate outdoor
receptions. Flowers donated
the use of the house to the
Junior League as a “showcase
home.” Artists assisted the
renovations of each room to
accent Ms. Flowers’ collection
of rare antiques.
Ms. Jule Anderson operates the Mitchell-Young-Anderson
House, a bed and breakfast inn located in the Stevens Street Historic
District. Anderson’s ancestors purchased this 19th century home
and converted it to the Rosebud Tourist Home in the 1940s to
provide lodging for African American travelers during segregation.
GAAHPN Steering Committee members stayed at the inn during
the conference.
Jack Hadley discussed his Black Heritage Trail Tour and
several conference participants accompanied Hadley on the tour
as a field session during the conference. Jack Hadley Black History
Memorabilia Inc. is a collection of thousands of photos and artifacts
about African Americans in Thomasville. The collection is located
in the Douglass High School complex, and the buildings are
presently the home for community programs sponsored by the
Douglass Alumni Association.
Juanita Jackson, a member of Bethany United Church of
Christ, provided information about the historic Allen Normal and
Industrial School. Today, Bethany Congregational Church and a
former faculty residence are the only buildings remaining from this
historic school that was established by the American Missionary
Association in 1886.
Dr. Isaac Mullins and Mrs. Josephine Mullins shared the
legacy of First Missionary Baptist Church, the oldest African
American Baptist church in Thomasville. The church and parsonage
are contributing resources in the Dawson Street Historic District.
The Magnolia Leaf Bed & Business Retreat is a contributing resource in
the Dawson Street Historic District, and was listed in the National Register
of Historic Places on September 7, 1984. Photo by Jeanne Cyriaque
Doby Flowers
The Georgia African American Historic Preservation Network (GAAHPN)
was established in January 1989. It is composed of representatives from
neighborhood organizations and preservation groups. GAAHPN was formed
in response to a growing interest in preserving the cultural and ethnic diversity of
Georgia’s African American heritage. This interest has translated into a number of
efforts which emphasize greater recognition of African American culture and
contributions to Georgia’s history. The GAAHPN Steering Committee meets regularly
to plan and implement ways to develop programs that will foster heritage education,
neighborhood revitalization, and support community and economic development.
The Network is an informal group of over 2,050 people who have an interest in
preservation. Members are briefed on the status of current and planned projects and are
encouraged to offer ideas, comments and suggestions. The meetings provide an
opportunity to share and learn from the preservation experience of others and to receive
technical information through workshops. Members receive a newsletter, Reflections,
produced by the Network. Visit the Historic Preservation Division website at
www.gashpo.org. Preservation information and previous issues of Reflections are
available online. Membership in the Network is free and open to all.
ABOUT GAAHPN
This publication has been financed in part with federal
funds from the National Park Service, Department of the
Interior, through the Historic Preservation Division,
Georgia Department of Natural Resources. The contents
and opinions do not necessarily reflect the views or
policies of the Department of the Interior, nor does the
mention of trade names, commercial products or
consultants constitute endorsement or recommendation
by the Department of the Interior or the Georgia
Department of Natural Resources. The Department
of the Interior prohibits discrimination on the basis
of race, color, national origin, or disability in its
federally assisted programs. If you believe you have
been discriminated against in any program, activity, or
facility, or if you desire more information, write to: Office
for Equal Opportunity, National Park Service, 1849 C
Street, NW, Washington, D.C. 20240.
Published quarterly by the
Historic Preservation Division
Georgia Department of Natural Resources
W. Ray Luce, Division Director &
Deputy State Historic Preservation Officer
Jeanne Cyriaque, Editor
A Program of the
Historic Preservation Division
Georgia Department of Natural Resources
34 Peachtree Street, NW
Suite 1600
Atlanta, GA 30303-2316