"STAR PLANTATION SOLD.
Sam. Kessler Pays $80,000 for Sugar Tract in Assumption.
Evidence of the firm market which the high price of sugar has created for plantation property is found in a deal consummated last Saturday through a New Orleans broker, wherein the holdings of the Star De- velopment Company on Bayou La- fourche, in upper Assumption parish, were sold to Sam. Kessler for $80,000 cash.
Approximately 1300 acres are com- prised in the property, about half of which is under cultivation, sugar cane and rice being the main crops. The remainder is undrained.
..."
Sam. Kessler Pays $80,000 for Sugar Tract in Assumption.
Evidence of the firm market which the high price of sugar has created for plantation property is found in a deal consummated last Saturday through a New Orleans broker, wherein the holdings of the Star De- velopment Company on Bayou La- fourche, in upper Assumption parish, were sold to Sam. Kessler for $80,000 cash.
Approximately 1300 acres are com- prised in the property, about half of which is under cultivation, sugar cane and rice being the main crops. The remainder is undrained.
..."
A compilation of genealogical and historical posts focused on Lafourche Parish, Louisiana. The collection features various research snippets including:
* 19th-century social history and business anecdotes from Thibodaux.
* Detailed explorations of legal records such as successions and interdiction cases.
* Family lineage studies for names like Augeron, Benoit, Montet, and Aucoin.
* Historical reflections on local landmarks including St. Joseph Co-Cathedral and the Thibodaux library system.
* 19th-century social history and business anecdotes from Thibodaux.
* Detailed explorations of legal records such as successions and interdiction cases.
* Family lineage studies for names like Augeron, Benoit, Montet, and Aucoin.
* Historical reflections on local landmarks including St. Joseph Co-Cathedral and the Thibodaux library system.
This text is a reflection and review by Javaun Francis on the book *The Sugar King: Leon Godchaux, A New Orleans Legend, His Creole Slave, and His Jewish Roots*, written by Peter M. Wolf. The article explores the historical rise of Leon Godchaux through both biographical facts and personal family connections.
**1. Author Background and Personal Connection**
The author notes that Peter M. Wolf is not just an academic (with a PhD from NYU) but also has a familial connection to the subject; Wolf’s father married Leon Godchaux's granddaughter. This personal link provides both passion and potential bias in how Wolf portrays his ancestor.
**2. The Rise of Leon Godchaux**
* **Origins:** Born "Lion Godchot" in Alsace, France, he emigrated to New Orleans at age 13 (around 1837) to escape poverty and seek religious freedom. He arrived in the highly heterogeneous, bustling port of New Orleans via steamship.
* **Early Career as a Peddler:** After receiving mentorship and initial capital from Leopold Jonas—who helped him change his name's spelling to "Godchaux" to better fit into French-speaking Louisiana—Leon began peddling goods by mule and wagon. He traveled between plantations, selling essential items to everyone from plantation owners to enslaved people.
* **Commercial Success:** By age 16, Leon opened a general store in Convent, LA. In New Orleans, he eventually entered the clothing business (the "French and American Clothing Store") before forming "Godchaux Frères" with his brother Mayer. His success was fueled by strategic partnerships, such as financing from merchant Jean Hahn.
**3. The Complexity of Slavery and Social Dynamics**
A significant part of the narrative involves Godchaux's interaction with the plantation system:
* The book explores his connection to a family (the Tassins) on a local plantation, specifically involving an enslaved woman named Thérèse and her son Joachim.
* In 1849, Leon and Mayer purchased the young man, Joachim, at auction using borrowed funds.
* **Historical Nuance:** While the book portrays Leon as someone who detested slavery, the author of this article expresses skepticism regarding how "morally clean" that narrative may be, given the economic reality that Godchaux’s wealth was deeply intertwined with the plantation and slave-based economy of Louisiana.
The text highlights *The Sugar King* as a significant work for understanding the social and commercial development of New Orleans through the lens of one man's journey from an impoverished immigrant to a retail legend, while touching on the uncomfortable intersection of commerce, race, and slavery in 19th-century America.
**1. Author Background and Personal Connection**
The author notes that Peter M. Wolf is not just an academic (with a PhD from NYU) but also has a familial connection to the subject; Wolf’s father married Leon Godchaux's granddaughter. This personal link provides both passion and potential bias in how Wolf portrays his ancestor.
**2. The Rise of Leon Godchaux**
* **Origins:** Born "Lion Godchot" in Alsace, France, he emigrated to New Orleans at age 13 (around 1837) to escape poverty and seek religious freedom. He arrived in the highly heterogeneous, bustling port of New Orleans via steamship.
* **Early Career as a Peddler:** After receiving mentorship and initial capital from Leopold Jonas—who helped him change his name's spelling to "Godchaux" to better fit into French-speaking Louisiana—Leon began peddling goods by mule and wagon. He traveled between plantations, selling essential items to everyone from plantation owners to enslaved people.
* **Commercial Success:** By age 16, Leon opened a general store in Convent, LA. In New Orleans, he eventually entered the clothing business (the "French and American Clothing Store") before forming "Godchaux Frères" with his brother Mayer. His success was fueled by strategic partnerships, such as financing from merchant Jean Hahn.
**3. The Complexity of Slavery and Social Dynamics**
A significant part of the narrative involves Godchaux's interaction with the plantation system:
* The book explores his connection to a family (the Tassins) on a local plantation, specifically involving an enslaved woman named Thérèse and her son Joachim.
* In 1849, Leon and Mayer purchased the young man, Joachim, at auction using borrowed funds.
* **Historical Nuance:** While the book portrays Leon as someone who detested slavery, the author of this article expresses skepticism regarding how "morally clean" that narrative may be, given the economic reality that Godchaux’s wealth was deeply intertwined with the plantation and slave-based economy of Louisiana.
The text highlights *The Sugar King* as a significant work for understanding the social and commercial development of New Orleans through the lens of one man's journey from an impoverished immigrant to a retail legend, while touching on the uncomfortable intersection of commerce, race, and slavery in 19th-century America.
A collection of historical biographical sketches for prominent citizens in Assumption Parish, Louisiana, whose surnames begin with the letter K. The text provides details on 19th-century life in the region, including information on sugar and cotton plantation management, military service during the Civil War, medical practice, and local commerce.
Main figures covered:
- Joseph K.G. Kittredge
- Abrahm Klotz
- James P. Kock
Main figures covered:
- Joseph K.G. Kittredge
- Abrahm Klotz
- James P. Kock
Between 4000 and 3000 cal BP, the Lower Mississippi Valley experienced significant climatic and environmental changes. Indigenous peoples responded by coming together at the Poverty Point site and performing elaborate rituals aimed at cosmological revitalization, reflecting a complex understanding of human-cosmos interdependence.
New archaeological research suggests Poverty Point in Louisiana was a temporary gathering place for spiritual rituals aimed at repairing perceived cosmic disorder, rather than a permanent settlement.
This article details the Mississippian culture, its origins in Cahokia, and its influence—or lack thereof—in Louisiana, particularly in relation to Caddo and Plaquemine cultures. It discusses key characteristics like shell-tempered pottery, symbolic decorations, and maize agriculture, and examines archaeological sites in Louisiana to determine the extent of Mississippian presence.
The 64 Parishes article details the Mississippian culture, originating around 1050 CE with a significant “Big Bang” of cultural change centered at Cahokia. This culture spread throughout the southeastern US, characterized by shell-tempered pottery, specific symbolic motifs, and maize agriculture.
The article focuses on the limited presence of full Mississippian culture in Louisiana, primarily evidenced by shell-tempered pottery and some sites showing influence or possible intrusion (Transylvania, Salt Mine Valley, and Sims). It highlights the distinction between sites with Mississippian *influence* within existing Plaquemine cultures and those potentially occupied by migrating Mississippian peoples.
While maize agriculture was adopted, it wasn’t a staple as it was elsewhere. The article suggests that Louisiana’s Plaquemine cultures largely maintained their traditions, resisting full integration of Mississippian ways of life. It emphasizes that shell tempering is the most pervasive artifact of the Mississippian culture.
The 64 Parishes article details the Mississippian culture, originating around 1050 CE with a significant “Big Bang” of cultural change centered at Cahokia. This culture spread throughout the southeastern US, characterized by shell-tempered pottery, specific symbolic motifs, and maize agriculture.
The article focuses on the limited presence of full Mississippian culture in Louisiana, primarily evidenced by shell-tempered pottery and some sites showing influence or possible intrusion (Transylvania, Salt Mine Valley, and Sims). It highlights the distinction between sites with Mississippian *influence* within existing Plaquemine cultures and those potentially occupied by migrating Mississippian peoples.
While maize agriculture was adopted, it wasn’t a staple as it was elsewhere. The article suggests that Louisiana’s Plaquemine cultures largely maintained their traditions, resisting full integration of Mississippian ways of life. It emphasizes that shell tempering is the most pervasive artifact of the Mississippian culture.
The Abraham Paul Klotz family virtual cemetery includes 15 memorials, documenting descendants, ancestors, and families of Abraham Klotz and Pauline Klotz, who immigrated from Alsace, France, to Bayou Lafourche, Louisiana, in the mid-1800s. Abraham was first married to Pauline's older sister Julia, who died young.
- Abraham Paul Klotz (1832-1907) and Pauline Abraham Klotz (1853-1916) are the central figures.
- The family spread across various locations including Louisiana, Mississippi, Georgia, and Ohio.
- Notable family members include Florence Klotz Bodenheimer (1870-1957), Jeanne A. Klotz Weinberger (1875-1932), and Dr. Solomon Paul Klotz (1880-1965).
- Several family members served in the military.
- The memorials include details about burial locations and plot information.
Keywords:
- Abraham Paul Klotz (1832-1907) and Pauline Abraham Klotz (1853-1916) are the central figures.
- The family spread across various locations including Louisiana, Mississippi, Georgia, and Ohio.
- Notable family members include Florence Klotz Bodenheimer (1870-1957), Jeanne A. Klotz Weinberger (1875-1932), and Dr. Solomon Paul Klotz (1880-1965).
- Several family members served in the military.
- The memorials include details about burial locations and plot information.
Keywords:
The author discusses plantations in Assumption Parish, Louisiana and explores the history of other plantations in the area, referencing a historical map and speculating about potential connections.
