The History of Falls Church

The area around Falls Church is believed to have been inhabited by people for approximately 15,000 years, dating back to the Paleo-Indian period¹. In 1985, during construction of the Marriott Hotel at Fairview Park near Routes 50 and 495, Fairfax County archaeologists recovered Native American artifacts dating between A.D. 200 and 1500. Artifacts from another site located on present-day Crossman Farm provide evidence for a permanent Native American settlement².

By the time of English arrival in the early 1600s, the local inhabitants were Algonquian-speaking tribes. The primary indigenous group inhabiting the immediate Falls Church vicinity was the Dogue (also spelled Doeg or Taux), who lived along the Potomac, farming corn, fishing, and hunting in the area³. Captain John Smith's 1608 exploration up the Potomac River documented "11 different native groups" between the Chesapeake Bay and Little Falls of the Potomac⁴⁰.

The Powhatan Confederacy, led by the paramount chief Wahunsenacawh (Chief Powhatan), was an alliance of roughly 30 Algonquian-speaking tribes in eastern Virginia. Its core territory was in the Tidewater region east of the Fall Line, with influence extending northward to include groups along the Potomac. The Falls Church area lay near the northwestern fringe of the Powhatan Confederacy's sphere of influence³.

The falls of the Potomac River, including the Little Falls, were known to offer abundant fishing opportunities for the tribes. These sites formed a natural barrier for migratory fish, creating prolific fishing spots that Native peoples utilized for millennia⁴. The falls also acted as a barrier to river navigation and overland transportation, leading to the formation of trails and early settlements⁵. In 1630, colonist Henry Fleet marveled at the immense catches of sturgeon he saw indigenous people pulling from the Potomac near the falls⁴¹.

Local indigenous tribes had rich cultural traditions, with unique customs for marriage, divorce, education, and punishment of wrongdoers. The priests, or kwiocosuk, played a significant role in their society, advising the chiefs on important actions, including war⁶.

The Anglo-Powhatan Wars (1609-1614, 1622-1632, and 1644-1646) primarily took place further south around Jamestown, but their outcomes affected tribes colony-wide⁴². The 1646 Treaty of Peace forced the surviving Powhatan tribes to acknowledge English authority and confined them to small tracts of land⁴³. A violent incident in 1675 involving Doeg Indians raiding livestock in northern Virginia led to brutal retaliation by colonists, contributing to Bacon's Rebellion (1676) and further destabilizing remaining native communities in the region⁷. As European settlers arrived and expanded their settlements, they brought diseases, violence, and cultural disruption⁸. By approximately 1700, virtually all Indigenous residents had been forced out of the Falls Church vicinity, clearing the way for colonial land grants and settlements⁴⁴.

In 1732, the establishment of Truro Parish by the Virginia General Assembly marked a turning point in the region as European settlers arrived, disrupting the lives of native inhabitants⁹. Truro Parish was formed by subdividing the vast Hamilton Parish, and its territory initially encompassed all of present-day Fairfax County and extended into what would become Loudoun County⁴⁵.

As colonists built homes and communities, they transformed Native American trails into major colonial transportation routes¹⁰. One major indigenous trail known as the Great Ridge Trail ran along the highlands from the interior (around Leesburg) down toward the Potomac near Alexandria. Colonists adopted and widened this route, which eventually became a principal road (later known as Leesburg Pike and today as Virginia Route 7)⁴⁶. Another indigenous trail led from the fall line of the Potomac inland; in colonial times this became the road to the ferry at Little Falls⁴⁷. The Falls Church was erected at the junction of these two paths¹². The transformation of Indigenous trails into colonial transportation routes not only facilitated the movement of European settlers but also hastened the disappearance of the region's Indigenous heritage¹³.

The colonists and Virginia Company members aimed to evangelize the local Native American population, but their efforts largely failed. By the time Truro Parish was functioning, few Native individuals remained in the area, having been mostly displaced by the late 1600s⁴⁸. The English insisted that potential native converts learn English and adopt English lifestyles before becoming Christian¹⁴. Funds earmarked for indigenous conversion, such as those for the Brafferton Indian School at the College of William & Mary, were often misappropriated or redirected once Native enrollment declined¹⁵.

One of the ways the Truro Parish exerted control over the population was through the collection of mandatory tithes¹⁶. Every free male adult (and some dependent laborers, including enslaved people) was assessed a parish levy each year. For example, in Truro Parish in 1769, the levy was about 63 pounds of tobacco per tithable person⁴⁹. The collected tobacco funded the parson's salary (by law, Virginia parsons earned 16,000 pounds of tobacco annually)⁵⁰, as well as the building of churches, upkeep of glebe lands, and care of the poor. This system placed a significant financial burden on the community, particularly on those who did not adhere to the Anglican faith, as they were still required to contribute tithes to support the church⁵¹.

In 1733, shortly after Truro Parish was established, Mr. Richard Blackburn reached an agreement with the Vestry to build the original wooden chapel at the Cross Roads near Michael Reagan's. This first church was designated as the "Upper Church" of Truro Parish, serving the northern part of the parish⁵². The wooden structure was designed to be 40 feet in length, 22 feet wide, and 13 feet pitch, was weatherboarded and covered, with all the inside work meticulously performed¹⁷. This place of worship served both as a spiritual sanctuary for settlers and an outpost of the colonial government¹⁸. The construction costs were set at 33,500 pounds of tobacco¹⁹. In 1757, the name "Falls Church" was first applied to what had been known as the Upper Church, serving to distinguish it from the Church in Alexandria²⁰.

The church was constructed by enslaved individuals, who were skilled artisans from diverse backgrounds, including stone masons, carpenters, well-diggers, shoemakers, merchants, musicians, and builders²¹. Despite being stripped of their freedom and dignity, these individuals were tasked with building a place of worship for a community that did not recognize their humanity. Their expertise and craftsmanship played a crucial role in the development of the church, serving as a testament to their resilience in the face of adversity.

By the 1760s, the original wooden chapel had deteriorated significantly. The vestry of Truro Parish, which by then included notable figures like George Mason and George Washington, determined that a new structure was needed⁵³. They ordered the construction of a more substantial brick building that would better serve the growing community. This decision would lead to the construction of the present brick church in 1767-1769, the building that still stands today⁵⁴.

Wealthy families in Falls Church, such as the Pearsons, Regans, Gunnells, Trammells, Wrens, Harrisons, Broadwaters, Minors, Robertsons, and Adamses, intermarried and passed land down through generations²². Early British-granted land patents allowed these settlers to establish pastoral tobacco plantations on hundreds of acres in Falls Church. Over time, these large properties were divided into smaller farms as families settled in the area, intermarried, and consolidated their wealth and influence. Their ownership and rental of enslaved people extended their influence into the church community.

In 1767-1769, Colonel James Wren designed and oversaw the construction of the present brick church at the site of the former wooden structure⁵⁵. The decision to build this more substantial structure came from the Truro Parish vestry, which by this time included notable figures like George Mason and George Washington⁵⁶. This sturdy brick building, completed in 1769, is the same structure that stands to this day and gives the City of Falls Church its name⁵⁷.

<p>The church was constructed using enslaved labor, with enslaved individuals performing various tasks such as laying bricks and crafting woodwork, all under harsh conditions<sup><a href="#fn25" id="ref25" class="footnote-link">25</a></sup>. Many of the enslaved individuals who worked on the church were also owned by members of the congregation, further entwining the church's legacy with the institution of slavery<sup><a href="#fn26" id="ref26" class="footnote-link">26</a></sup>.</p>

The church's leaders, including Wren, participated in perpetuating slavery, and the church served as a platform for disseminating ideas that maintained racial hierarchy and justified enslavement of African Americans²⁷. Recognizing the church's impact on the community requires acknowledging the contributions of these enslaved individuals, the injustices they faced, and the role played by the church and its leaders in maintaining and justifying slavery in the community.

During the colonial period, The Falls Church was central to community life. It served not only as a place of worship but also as a social and civic hub – parish meetings and sometimes county court sessions might be held on its grounds after services⁵⁸. The church building represents a physical testament to how quickly Northern Virginia transitioned from an Indigenous domain in the 1600s to a structured English colonial society by the mid-1700s.

In the 1860s, Falls Church was deeply impacted by the Civil War. Situated near the Federal Government and the Union, the village found itself on the border between the Union and the Confederacy. The vote on secession on May 23, 1861, revealed the divided sentiments in the community, with 26 out of 70 voters in the Falls Church precinct wishing to remain with the Union, while 44 voted for secession²⁸. Throughout the war, Falls Church changed hands several times between Union and Confederate forces, with each occupation leaving its mark on the community.

The railroad and turnpikes in Falls Church were vital lifelines for Union forces in Northern Virginia. Fort Marcy was constructed as part of the southern defenses of Washington. Confederate Major John S. Mosby and his men were active in the Falls Church area during the Civil War²⁹. The village was left battered after the war, with many buildings damaged or destroyed, including The Falls Church itself, which was occupied and used as both a hospital and stable by Union troops⁵⁹. Landmarks such as the "Hangman's Tree" gained notoriety, and many homes, gardens, and orchards were ruined. Some residents lost their fortunes buried in the area³⁰.

As the United States descended into the Civil War, civilian life in Fairfax County was disrupted as Union and Confederate forces occupied different parts of the region. Union sympathizers in areas not guarded by Federal troops faced harassment by secessionists and were often driven from their homes³¹. In areas occupied by the Union, civilians suspected of secessionist political activity or spying were arrested³². Residents faced the challenges of wartime, including food and supply shortages, as well as the ever-present threat of violence.

Falls Church became the headquarters of the Union army in October 1861, with General McDowell's corps billeted in the village³³. Colonel J.E.B. Stuart reported to General Longstreet from Munson's Hill on August 28, 1861, mentioning 1 killed and 6 wounded. Stuart used a piece of rifled cannon to fire four shots at Bailey's Cross-Roads, dispersing the enemy force and revealing they had no artillery at Bailey's Cross-Roads³⁴. Munson's Hill was recaptured during the summer of 1862, and the residents of Falls Church had to flee during the engagement and bombardment³⁵.

President Lincoln reviewed Union troops on November 20, 1861, at the old Bailey farm near the crossroads³⁶. General McClellan held a review of the National Army at Washington, with nearly 70,000 soldiers present. The review took place at Bailey's Cross Roads and the adjacent hills, Mason's and Munson's. Julia Ward Howe wrote the first version of "The Battle Hymn of the Republic" after witnessing a military review near Falls Church³⁷. After the war, the church building had to be extensively repaired due to the damage it sustained during military occupation⁶⁰.

In 1875, Falls Church gained township status, a significant milestone in the community's growth and development. The desire for township status was driven by the increasing population and a demand for self-governance, separate from Fairfax County. Key figures, such as Joseph S. Riley and Merton Church, played significant roles in the town's path to independence³⁸.

Upon achieving township status, Falls Church saw an increase in its African American population, with the town boundary initially including the entire Tinner Hill neighborhood and other areas now part of Fairfax County⁶¹. This change in the town's demographics led to a more diverse community, with a significant portion of Black residents who had the potential to participate in local governance and contribute to the town's growth.

However, the increase in the African American population, which led to 37 percent of registered voters being Black, prompted a reaction from the town government⁶². In 1887, they decided to move the boundary line northward, deliberately excluding much of the Tinner Hill neighborhood and reducing the number of Black registered voters to just 15 percent of the total population in the township⁶³. This boundary change created an unusual zig-zag pattern that later became a symbol of the community's struggle for civil rights⁶⁴.

The decision to redraw the town boundaries had a considerable impact on the African American community, as it reduced their political representation and access to resources within the township. This move demonstrated a deliberate effort to suppress the influence of Black residents in local governance and perpetuated racial inequality in the community.

In 1890, the Town Council of Falls Church further voted to cede its other majority African-American districts, including the James Lee community, to Fairfax County⁶⁵. This decision resulted in over one-third of the town's land being relinquished to the county. This cession further exacerbated the racial divide, as it removed more African American residents from the town's jurisdiction, undermining their political power and exacerbating existing disparities between white and Black residents in the area.

In the early 20th century, amidst the struggle for civil rights and the fight against segregation, a small but significant victory took place in Falls Church, Virginia. The Tinner Hill community was developed by Charles Tinner, a Black stone mason, and his wife Mary Elizabeth in the late 1800s⁶⁶. In 1915, his son Joseph Tinner, along with neighbor Dr. E. B. Henderson and others, formed the Colored Citizens Protective League to protest a proposed city segregation ordinance⁶⁷. This ordinance would have forced Black residents to sell their homes and relocate to a designated part of town, effectively creating a racial ghetto in Falls Church⁶⁸.

The Colored Citizens Protective League was remarkably effective in its organization and strategy. In January 1915, they wrote to the National Association for the Advancement of Colored People (NAACP) for assistance in fighting the segregation ordinance. With guidance from the NAACP, they filed legal complaints and organized community resistance. Their activism directly contributed to the landmark U.S. Supreme Court victory in 1917, which outlawed forced housing segregation in Buchanan vs. Warley⁶⁹. This judicial triumph prevented Falls Church from implementing its planned segregation ordinance. In recognition of their organized activism, the League was chartered as the first rural branch of the NAACP in June 1918⁷⁰.

Today, Tinner Hill is a small park tucked between Sislers Stone and Coleman PowerSports, featuring markers, plaques, and a "Zig-Zag" sculpture by local artist Martha Jackson Jarvis⁷¹. The sculpture symbolizes the political boundaries drawn in 1887 to dilute the voting power of local Black residents by placing them in larger Fairfax County, rendering their votes less influential. The zig-zag is also a West African symbol representing the performance of the unusual or impossible⁷².

Across the bustling Lee Highway, a 14-foot arch stands as a testament to the Tinner Hill families and their work in creating the first rural chapter of the NAACP. The stone for the arch, originally quarried and cut by Charles Tinner, had a past life in notable structures like the Falls Church Bank. When the stone buildings of Falls Church were razed in the mid-20th century, local families saved and repurposed the remaining stones. Over 30 property owners of Falls Church later donated these stones, collected over two years, to build the arch in 1999³⁹. The team of stone mason Roy Morgan, contractor James Ware, and mason's assistant Tyrone Lee constructed the monument over a three-month period⁷³. This arch, a symbol of unity and mutual strength, embodies the cooperation of different races and the joint efforts of Joseph Tinner and E.B. Henderson. Surrounding the arch, original Tinner quarry stones serve as protective barriers, each bearing a plaque that chronicles the civil rights struggle and the community effort that brought the arch to life.

The Tinner Hill Heritage Foundation, founded in 1997, continues to preserve this important history and educate the public about the courageous stand taken by these early civil rights pioneers⁷⁴. Their work ensures that the legacy of resistance, organization, and community solidarity demonstrated by the Tinner Hill activists remains a vital part of Falls Church's identity and a source of inspiration for ongoing civil rights efforts.

In 1948, Falls Church separated from Fairfax County and was incorporated as an independent city, marking a significant milestone in its development⁷⁵. The path to independence began in 1946 when residents voted in favor of town-to-city transition, seeking greater autonomy and control over local governance. On March 10, 1948, the Virginia General Assembly granted a city charter to Falls Church, and it officially became the City of Falls Church, a politically separate and independent jurisdiction from Fairfax County⁷⁶.

As an independent city under Virginia law, Falls Church gained unique status as one of the smallest independent cities in the United States, covering just 2.2 square miles⁷⁷. This independent status gave the city complete authority over its school system, police department, public services, and zoning ordinances. The city established a council-manager form of government, with a seven-member city council elected at large for four-year terms, and a mayor selected from among the council members⁷⁸.

The post-war period in Falls Church coincided with significant demographic changes and suburban development in Northern Virginia. The city experienced rapid population growth, with many new residents moving to the area for federal government jobs in nearby Washington, D.C.⁷⁹. This period was also marked by nationwide social changes, including the Civil Rights Movement. However, Falls Church, like many communities in Virginia during this era, was slow to fully integrate its schools and public facilities⁸⁰.

The transition to city status brought both benefits and challenges. While it provided greater local control, the small size and limited commercial tax base of Falls Church created ongoing financial constraints. Nevertheless, the city developed a strong sense of community identity and civic pride, with residents actively participating in local governance⁸¹. The city's independent school system became particularly known for its educational excellence, further enhancing its reputation and attracting new residents⁸².

Throughout its history as an independent city, Falls Church has been home to a diverse array of residents from various cultural and ethnic backgrounds. These individuals and communities have each contributed in their own way to the growth and development of the city, bringing unique perspectives and experiences that enrich the fabric of its shared heritage⁸³. The city's independent status has allowed it to develop and maintain its distinct character while being surrounded by the much larger Fairfax County.

As the Civil Rights Movement gained momentum in the 1950s and 1960s, Falls Church began to confront the racial inequality present within the city. School integration became a focal point of this struggle. Mary Ellen Henderson, an African American educator who taught at the James Lee School (the segregated school for Black students), was instrumental in advocating for equal educational opportunities⁸⁴. In 1948, she led efforts to challenge the "separate but equal" doctrine in Falls Church schools, successfully petitioning for improved facilities and eventually for desegregation⁸⁵.

Despite the 1954 Brown v. Board of Education Supreme Court decision, Falls Church, like much of Virginia, was slow to implement school integration. The state's "Massive Resistance" policies delayed significant progress until the 1960s⁸⁶. It wasn't until 1961 that the Falls Church school system was fully integrated, with Mary Ellen Henderson Middle School later named in honor of her pioneering civil rights work⁸⁷.

In the late 20th century and into the 21st century, more concerted efforts were made to acknowledge and address the city's past connections to slavery and segregation. The Falls Church itself undertook a process of historical reckoning. After conducting extensive research, the church discovered and documented how skilled, enslaved laborers had built the current church building in 1769⁸⁸. In 2017, the congregation dedicated a plaque offering "gratitude and repentance" for the forced labor, deliberately choosing the stronger word "repentance" over "apology"⁸⁹. Aisha Huertas, the Diocese of Virginia's intercultural ministries officer, emphasized that this process of repentance was vital for both the church community and broader society⁹⁰.

Other initiatives have followed. In 2002, the Tinner Hill Heritage Foundation established an annual Blues Festival to celebrate African American cultural contributions to the area⁹¹. The city government has implemented diversity and inclusion training for staff and established citizen advisory committees focused on equity issues⁹². In 2020, following nationwide protests for racial justice, the Falls Church City Council unanimously passed a resolution "to acknowledge the city's history of systemic racism and to commit to taking concrete actions to build a more equitable and just community"⁹³.

Today, the City of Falls Church continues to work toward creating an inclusive environment for all residents. The 2020 census showed the city becoming increasingly diverse, with approximately 20% of residents identifying as Asian, 9% as Hispanic or Latino, and 5% as Black or African American⁹⁴. Community events, cultural festivals, and educational programs now regularly highlight the contributions of various ethnic groups to the city's development⁹⁵. While acknowledging that work remains to be done, these efforts represent important steps in addressing the legacy of racism and building a more equitable community for future generations.

In early 2023, the Little Falls movement emerged in response to growing recognition that the city's name, derived solely from a colonial-era church, did not adequately represent its diverse history and population⁹⁶. Founded by a coalition of local residents, historians, and civic leaders, the movement advocated for renaming the city "Little Falls," referencing both the geographic feature that was significant to Indigenous peoples who first inhabited the area and a more inclusive vision of community identity⁹⁷.

The movement's organizers conducted historical research documenting how the name "Falls Church" primarily celebrated one institution's colonial legacy while overlooking the contributions of Indigenous people, African Americans, and other groups who shaped the region⁹⁸. They pointed to the fact that the Potomac River's Little Falls was a significant landmark long before European settlement, serving as a gathering place for native peoples and later becoming important to the area's development⁹⁹.

Through community forums, social media campaigns, and educational initiatives, the Little Falls movement initiated conversations about how place names reflect power relationships and historical narratives¹⁰⁰. Proponents argued that a name change could be part of a larger process of reconciliation with the past and creating a more inclusive future. They emphasized that "Little Falls" would honor the area's natural geography and indigenous heritage while allowing all residents to feel equally represented in the city's identity¹⁰¹.

The movement gained attention through its website, social media presence, and community events, inviting residents to explore the city's complex history through a more critical and inclusive lens¹⁰². While it faced opposition from some who valued tradition and continuity, the movement succeeded in generating important public dialogue about history, identity, and belonging in Falls Church¹⁰³.

Regardless of the ultimate outcome of the name change proposal, the Little Falls movement represented an important chapter in the city's ongoing efforts to confront its complex past and envision a more inclusive future. By encouraging residents to look beyond established narratives and consider multiple perspectives on the city's history, the movement contributed to a deeper understanding of Falls Church's development and the diverse communities that have called it home¹⁰⁴.

Falls Church's history, while marked by growth and development, is also deeply entwined with pain, cruelty, and the forced subjugation of the Indigenous and African populations. The church, an embodiment of colonial power, was built on the backs of enslaved individuals and appropriated land. By examining the darker chapters of our history and shedding light on the actions of the church and colonizers, we make a case for a new identity that breaks free from this legacy.

The settlers who founded Falls Church were quick to impose their beliefs and practices on those who called this land their home, displaying little respect for the Indigenous peoples and their way of life. The church, as an institution, took part in this forced assimilation, often leading to the erasure of native traditions and customs. Moreover, the colonizers showed blatant disregard for human dignity as they enslaved Africans and exploited their labor to build the church and the surrounding community.

Such a dark history must not be overlooked or brushed aside. It is time for us to confront these cruel acts and hold the church and colonizers accountable for the pain and suffering they caused. By perpetuating beliefs that furthered the interests of the colonial settlers and justified their exploitation, the church played a central role in the oppression of the Indigenous and African populations. This disregard for the well-being of others in the name of a god and belief system that demanded unquestioning obedience is a stain on our city's history.

To truly acknowledge and address our dark past, we must first break free from the shackles of a name that honors an institution responsible for such cruelty. By choosing a new identity, we send a powerful message of reckoning, accountability, and a commitment to healing the wounds inflicted by our ancestors.

Embracing the name Little Falls allows us to connect with our pre-colonial past, paying homage to the Indigenous peoples who first cherished the beauty and wonder of the Potomac River. In doing so, we create an inclusive and unifying identity that acknowledges the diverse voices of our community, both past and present.

By confronting our history and breaking away from the name Falls Church, we have an opportunity to create a more equitable and compassionate future, where all members of our community are valued and heard. Let us use this new identity as a stepping stone towards collective healing, understanding, and growth.