Safety Harbor Florida Culture

Safety Harbor Stories is a collection of stories from past and present residents of Safety Harbor that tell the story of the city. The ribbon cutting ceremony was held to greet the new owner of a new restaurant in the heart of Florida's oldest and most historic city. Safe Harbor Cheesecake, a family-run, handmade cheesecake company, is pleased to announce the opening of its new location at the corner of East Main Street and South Florida Avenue in Safety Harbor.

This culture is named after the Safety Harbor site, which is located near the center of the area and is the likely location of the chief's town of Tocobaga. This culture was named because it was the closest center to its territories and because it is the most well-known of all the groups that practice the "Safety Harbor Culture."

Spanish accounts, other Safety Harbor chiefs named after them, include the Tocobaga chieftain house in Florida, the Ocala chieftain house in Texas, and the San Diego chieftain house in California. Spanish accounts in which they are named include the Guevara chief of Florida and a number of other towns and cities in the area.

Safety Harbor and Stemmed points were localized, but the most concentrated development took place along the railroad line that stretched there from the early 19th century to the mid-19th century.

The access to the bay meant that Safety Harbor had been inhabited since the Stone Age, and the Tocabaga tribe took advantage of easy access to the bay. A few months after its arrival in 1521, the expedition was driven away by a battle between the Tocobaga tribe, which was in and around Safety Harbor, and a settlement near Charlotte Harbor. By the mid-19th century, however, the culture of the harbour had largely disappeared, with the exception of a few small settlements along the coast.

The chief Mocoso also named Neguarete or Orriygua as a neighbor chief, but it is not known if he was from the Safety Harbor area. The Tocabaga tribal leader and whether or not he is in the security area is unclear.

Luer and Almy also point out that the barrows in the village area, which are associated with the Tocabaga tribal chief and his barrow, are contemporary to the Safety Harbor temple mound. In the area of the Mocoso village of Neguarete is a large rectangular hill that can be called the "Safety Harbor Temple Hill" but is located in a different location, not near the Safety Harbor area.

This difference in form may indicate that the hill belongs to the Tocabaga tribal leader and his burial mound, not to the Safety Harbor temple mound.

The ceramics used in daily life were largely undecorated, and ceremonial vessels found at funerals were decorated without definite features. The people of Safety Harbor have not adopted agriculture, and as a result, the culture is not Mississippi-style. This culture may have evolved from the Fort Walton culture, a culture related to the Tocabaga tribe in Florida, but not the southeastern ceremonial complex. It influenced Safety Harbor with ceramics similar to those of its predecessor and incorporated into the symbols of the "Southeast Ceremonial Complex," but the people in the Security Harbor culture did not take over the agriculture and consequently the cultures did not become Mississippi people. This means that it was only influenced by the Mississippi culture, when the ceramics resembled those of a Mississippi-related Fort Walton culture and were incorporated as a symbol for the "Southeast Kere monastery complex." It could also have been influenced in some way by them, though not by the potteries.

Safety Harbor pottery burial mounds are common in the Tampa Bay area and have been found in remote areas. The pottery found at the site of the burial mound, near the junction of Lake Okeechobee and the Gulf of Mexico, is almost always undecorated and shows signs of use in daily life, but not as a symbol of the "Southeast Ceremonial Complex" or the Southeast Kerem Monastery complex. Ceramic finds at a Florida site, such as the burial site of Security Harbor, are almost never, if ever, in a ceremonial context, though they are often found at funerals and other ceremonies.

Luer and Almy note that the Temple Mount south of Charlotte Harbor is very different from the barrows at Security Harbor and other sites in the southeastern Kerem Monastery complex. These include the Temple Hills of South Carolina, a burial mound near the Gulf of Mexico and the Temple of John the Evangelist near Fort Myers.

Milanich attributes the presence of such objects and trade to the use of the site by the Caloosahatchee Indians in the early 20th century as a means of commerce, but he says future work could clarify the relationship between Safety Harbor and Kalooahata culture. Two unique programs offered by the Safety Harbor Museum and the Cultural Center are the Safety Harbor Stories and the Historical Marks. Through stories that drive past and present, and art that makes up a large part of our city, we can connect residents and visitors to what security is and what it once was. Both Luer and Almy, as well as the professor of anthropology at Florida State University and curator of cultural history, agree that Safety Harbor is one of Florida's most important cultural-historical sites.

More About Safety Harbor

More About Safety Harbor