Why CRT Belongs in the Classroom, and How to Do It Right

Why CRT Belongs in the Classroom, and How to Do It Right

Stacie Brensilver Berman, Robert Cohen, and Ryan Mills

Reprinted with permission from the History News Network

Right wing politicians in eight states have enacted laws and mandates banning Critical Race Theory (CRT) from their schools, and since 2021 an astounding total of 42 states have seen bills introduced in their legislatures that would restrict the teaching of CRT and limit how teachers can discuss the history of racism and sexism in public schools. This has been done on the dubious grounds that such teaching amounts to left wing indoctrination, which they denounce as divisive, anti-American, racist, and damaging to white students’ self-esteem. Such gags on teachers constitute the greatest violation of academic freedom since the McCarthy era. The hysteria against CRT has been so extreme that Republican legislators in states such as North Dakota enacted anti-CRT bans while publicly acknowledging that there was no evidence that their state’s public schools even taught CRT. The bans amount to a new front in the culture wars, designed to preemptively strike against critical historical thinking and sow political division at the expense of meaningful learning experiences.

Though we are veteran teacher educators, we never taught CRT to our student teachers prior to this era of anti-CRT hysteria. This was not because we disdained CRT, but rather because secondary school history tends to be atheoretical, focusing primarily on the narration of political – and to a lesser extent social – history.[1] We thought of CRT primarily as a set of ideas taught at the graduate level, especially in law schools, and of little use for high school teachers. Though we observed New York City public school history teachers for years, we never saw one teach CRT. But all the controversy about CRT provoked us to explore its origins and meaning, which led us to realize our error in failing to see CRT’s utility for teaching U.S. history, debating the history of racism, and exploring the theory itself. Note that we speak here of having students debate the history of racism and CRT, not indoctrinating students, as right-wing politicians imagine. We are convinced that CRT, with its controversial assertion that racism is a permanent feature of American society, is a powerful tool that enables students to analyze, discuss, and debate the meaning of some central events and institutions in U.S. history, including slavery, Indian Removal, Jim Crow, Chinese Exclusion, Japanese internment, mass incarceration of Black men, and the Trumpist movement to bar Latinx immigrants. Those seeking to ban CRT either do not understand it or distort its meaning to obfuscate the educational benefits of discussing and debating its provocative perspective. We witnessed this positive impact firsthand as we piloted a unit on the uses and debates about and criticism of CRT in a high school class.

Based as we are in New York, we were drawn to study and teach about the writings of the late New York University law professor Derrick Bell– a widely admired teacher and mentor–regarded as Critical Race Theory ‘s intellectual godfather.[2] Un-American? Hardly. Hired as a civil rights attorney by Thurgood Marshall for the NAACP’s Legal Defense Fund, Bell spent years championing equal opportunity in historic desegregation cases. But Bell was troubled by the fact that even when he won such cases, whites evaded school integration to the extent that, by the early 21st century, many school systems remained de facto segregated and scholars wrote about the re-segregation of American public education. Seeking an explanation for this persistent, effective white resistance to racial integration, Bell argued that racism was a permanent feature of American society, and any anti-racist court victories and political reforms would have limited impact since whites would always find ways to avoid integration and limit progress towards racial equality.

Was Bell right? This question has great potential to spark historical debate in our nation’s classrooms because his perspective offers one possible explanation for key events in African American history. Think, for example, of the emancipation of enslaved Blacks at the end of the Civil War, which the white South quickly limited by adopting Black Codes. Congress responded by enacting Radical Reconstruction to empower and enfranchise formerly enslaved people, but this multiracial democracy was overthrown violently by white supremacists and replaced with what became the South’s Jim Crow regime. The dynamic of racial progress yielding white backlashes–asserted by Bell and documented exhaustively in Carol Anderson’s recent study, White Rage: The Unspoken Truth of Our Racial Divide (2016) – can be seen in the way the Supreme Court’s 1954 Brown v. Board of Education, Topeka, Kansas decision sparked a furious massive resistance movement in the South, the Supreme Court’s refusal in Milliken v. Bradley (1974) to mandate busing to integrate schools across municipal lines, and the Court’s assault on affirmative action. Think, too, of how Barack Obama’s two terms as America’s first Black president were followed by Donald Trump’s presidency, which championed white grievance, flirted with white nationalism, and demonized the Black Lives Matter movement and the national wave of protests following the police murder of George Floyd, culminating in banishing CRT from schools. How do we account for this pattern of racial progress followed quickly by reversals? And what are we to make of the fact that this pattern seems to conform to Bell’s argument about the permanence of racism in America? In confronting, rather than evading or banning these questions, we enable students to probe some of the central questions in American history.

Discussing and debating Bell and CRT works best when we also explore their most perceptive critics’ arguments. Harvard Law School Professor Randall Kennedy, for example, charges that Bell was too pessimistic in his outlook on the history of racial progress and unrealistic in his yardstick for measuring the impact of civil rights law. According to Kennedy, Bell

 …was drawn to grand generalities that crumple under skeptical probing. He wrote, for example, that “most of our civil rights statutes and court decisions have been more symbol than enforceable laws, but none of them is … fully honored at the bank.” Yet consider that phrase “fully honored at the bank.” It does suggest a baseline – perfect enforcement. But such a standard is utopian. All law is under-enforced; none is “fully’” honored.[3]

Kennedy draws upon voting rights to support this critique, finding that deep South Black voter registration skyrocketed thanks to the Voting Rights Act of 1965. Whereas in 1965 Black voter registration in Alabama was meager, with only 19.3% of Blacks registered, by 2004 72.9% were registered. In Mississippi the percentage rose from 6.7% in 1965 to nearly 70% in 2004.[4] Kennedy viewed such statistics as proof that civil rights law worked over the long run, undermining Bell’s pessimistic claim that “Racism in America is not a curable aberration. [O]ppression on the basis of race returns time after time – in different guises, but it always returns.”[5]

Clearly, then, debates about Bell and CRT are thought provoking and merit inclusion in high school history classes since they challenge students to assess the trajectory of a central theme in American history: the ongoing struggle for racial equity. We partnered with a New York City high school teacher in designing a unit on debating Derrick Bell and Critical Race Theory. We describe this unit below, but we would like to preface this summary by assuring you that – contrary to the hysterical fears of right-wing politicians – no students found these lessons anti-American, racist, divisive, or emotionally disturbing. To the contrary, the students learned a great deal of history from this unit and came to see it as foolish, even outrageous, that teaching about CRT was banned from many school systems.

As we began to plan the unit, certain things were clear: students needed to learn about Bell’s ideas, life, experiences, and intellectual turning points; the unit had to include resources and information that explained CRT in a way that high school students could understand; we needed to include a range of views on CRT from those who support it, to scholars who critiqued it, to polemics against it from the Right; and it was essential for students to evaluate historical and current events and decide for themselves if Critical Race Theory is, in fact, persuasive. We were intentional in our planning–this could not be a unit that explicitly or implicitly steered students’ thinking in one way or another. Our goal was to enable students – with proper support and resources – to discuss and debate CRT and its use as a tool for assessing key patterns in American history, arriving at their own conclusions. The unit, therefore, gave students the tools to engage in this work.

We worked with an AP Government teacher at a large comprehensive Brooklyn high school. He taught this unit over three days to his senior-level class, whose racial composition was 50% white, 29% Black, 14% Asian, and 7% Latinx. The teacher was white. Students previously learned about racial conflict in the United States, including lessons on slavery, Reconstruction, segregation, violence against Black people, and resistance to each; this unit built on that prior knowledge. The readings and resources, though used here a senior class, could be used in any high school class.

We established two Essential Questions to frame the unit: “To what extent is backlash an inevitable response to Black Americans’ legal and societal progress?” and “To what extent does Critical Race Theory (CRT) provide an accurate framework for the U.S.’s relationship to and problems with race in the past and present?” These questions challenged students to assess historical developments and CRT’s validity as an overarching theory. To help students answer these questions, the lessons explored Bell’s central claim about the permanence of racism in the United States, and the ways racism is institutionalized. We were mindful of planning a unit for high school students and tailored our intended understandings about Bell and CRT to that audience; we focused on Bell’s most important argument about the endurance of racism and chose not to explore his secondary arguments (such as his claim that fleeting moments of Black progress only occur when they align with white self-interest). At the end of this unit students would understand the most important component of a nuanced and complicated legal theory and, through historical analysis, be able assess the extent to which it explained the role of race and racism in the United States.

Students navigated a variety of resources including biographical information on Derrick Bell, videos of scholars explaining CRT, excerpts from Randall Kennedy’s critical essay on Bell, primary sources focused on instances of progress and backlash in Black history, and statistics and media reports on school segregation and recent attempts to prohibit discussions of CRT in classrooms. Ultimately, students used all that they learned to evaluate CRT. At the unit’s end, students responded to two prompts: “To what extent does history align with Bell’s ‘one step forward, two steps back’ argument?” and “Indicate the extent which you agree with the following statement: ‘Critical Race Theory accurately depicts the impact of racism in the United States.’” Additionally, the students responded to a scenario addressing the New York State Assembly’s proposal to ban discussions of Critical Race Theory from schools, drawing upon information from the lessons to support their positions.

Most students knew little about CRT before the unit began. Four recalled hearing of it but were not sure of its precise meaning. Their previous study of racial conflict in American history – from slavery through and beyond the Jim Crow era– made them more open to learning about this and understanding Bell’s views. Three surmised, based on prior study, that it was related to systemic racism. Students participated in discussions and group work, volunteering to share their thoughts with their peers. From the first day of the unit, when students learned about Derrick Bell and the origins and critiques of Critical Race Theory, takeaways included: “Derrick Bell was one the first people to discuss this theory” and “Racism is more than just how people talk to each other. It’s more systemic.” Students were especially animated on Day Two, when they watched video of North Dakota legislators debate banning CRT in classrooms and worked in groups to apply CRT to pairs of historical events.

Overall, students gained an understanding of the debate over Critical Race Theory and the extent to which arguments and theories on the permanence of racism in the U.S. explain Black Americans’ struggles. Through historical analysis they made connections between events that signified progress towards racial equality, such as the Fourteenth Amendment, Brown v. Board of Education, and Obama’s election, and the backlash that curtailed that progress – Jim Crow laws, massive resistance, and the way Trump’s “birther” slander against America’s first Black president helped make Trump a popular figure on the right, paving the way for his presidential campaign and ascendance to the presidency. Seventy-five percent of the students identified “one step forward, two steps back” as a trend over time, claiming, for example, “I think throughout most events in history involving race, there had been more setbacks than step forwards for people of color.” Of course, this pessimism merits critical interrogation since such steps forward as the abolition of slavery and Jim Crow were not followed by a “two steps” return to that degree of racial oppression.

Clearly, the CRT argument about the endurance of racism resonated with many students who had come to political consciousness in a city where there had been vocal opposition to Trump and his rhetoric of white racial backlash. When asked if CRT accurately depicts the impact of racism in the United States, about 75% of the students wholeheartedly agreed that it does, positing, for example, “One of the main points of CRT is that racism is fundamentally and deliberately worked into our government and society, and I think that that is absolutely true in the United States. A variety of factors, including healthcare outcomes, educational attainment, average income, and incarceration rates, all indicate that there is a disparity in opportunities offered to white people versus people of color.”

But on the other hand, twenty-five percent of the students took more moderate stances, asserting, “Regression does happen but that does not mean that substantial progress has not/ can’t be made.” Just under a fifth of the class aligned with Kennedy and his critique of Bell. One student, for example, stated, “While racism was indubitably present in society, I don’t completely agree with it being embodied in law and government institutions because people have tried making some progress by passing laws that would make people more equal.” 

Learning about CRT did not offend students, and none felt pressured to agree with Bell. Students’ differences of opinion indicate that this unit, which provided plenty of room for debate and discourse, didn’t indoctrinate students. Though the students’ views on Bell/ CRT differed, evidence suggests that they found these ideas intellectually stimulating and so were unanimous in their belief that they should be taught. The same student who critiqued CRT said, “People have to be aware of darker aspects of history so they remember those bad times and prevent them from happening; it encourages understanding of each other.” A classmate who agreed with CRT’s assessment of U.S. history connected what happens in classrooms to society at large, stating, “I would say that for the sake of our democracy, it is always better to err on the side of protecting free speech. This is especially true when it comes to students and teachers.” 

As students became more familiar with the critique of American racism offered by Bell and CRT and with the movement to ban CRT in schools, they grew more vocally critical of that movement, which they saw as “an attack on unbiased education” and proof that “the system has been working against people of color up until even now.” They reacted passionately when asked how they felt about New York considering such a ban, saying, “It’s not right to pass laws saying we can’t learn about it in school” and “CRT is as much a part of history as everything else we learn about. We should learn about virulent racism happening at the same time as all these other events.” Students also questioned, “What is education if we erase history?”

None of the students’ comments disparaged the country or sought to evoke white guilt. Rather, learning about CRT and historical evidence that supports and contradicts it enabled students to better investigate and understand events of the past and develop informed conclusions about the present. We observed a huge chasm between anti-CRT polemics, such as that of North Dakota Representative Terry Jones (R), who compared teaching CRT to “feeding our students… poison,” and our class sessions, where students were not poisoned but intellectually stimulated by engaging in open discussion and drawing their own evidenced-based conclusions. Such open-minded inquiry is, after all, a goal of historical and social studies education.[6]

Creating this unit and working with a high school teacher to implement it demonstrated the possibilities and benefits of exploring Bell and CRT’s claims about the permanence of racism in America. Students learned about figures and ideas omitted from their textbooks and most curricula and engaged with multiple and diverse resources. Did every student agree with Bell? No. Did that indicate that the unit failed? Of course not – and such disagreement attests that the lesson succeeded in fostering debate. Did students walk away with a better understanding of Bell and CRT’s critical take on racism and the way it might be applied to U.S. historical events? Certainly. Whether or not students’ analysis of racism aligned with Bell’s, they had the time and space to think deeply about CRT, its roots, and the debate over its place in education in the last year and a half.

If classroom realities matter at all to those governors and state legislators who imposed CRT bans on schools, they ought to be embarrassed at having barred students in their states from the kind of thought provoking teaching we witnessed in this project.

References:

“Black [Americans] Upbeat about Black Progress, Prospects.” Pew Research Center, January 12, 2010. https://www.pewresearch.org/social-trends/2010/01/12/blacks-upbeat-about-black-progress-prospects/.

Calixte, Christiane. “Take it from a high schooler who’s actually learned about CRT: Adults need to chill out.” Washington Post, January 14, 2022. https://www.washingtonpost.com/opinions/2022/01/14/high-school-critical-race-theory-message-to-protesters/.

Cobb, Jelani. “The Man Behind Critical Race Theory.” The New Yorker, September 13, 2021. https://www.newyorker.com/magazine/2021/09/20/the-man-behind-critical-race-theory.

“Critical race theory: Experts break down what it actually means.” Washington Post, July 13, 2021. https://www.youtube.com/watch?v=svj_6w0EUz4.

Delgado, Richard & Stefancic, Jean, eds. The Derrick Bell Reader. New York: NYU Press, 2005.

Fortin, Jacey. “Critical Race Theory: A Brief History.” New York Times, November 8, 2021. https://www.nytimes.com/article/what-is-critical-race-theory.html.

“Most Americans Say Trump’s Election Has Led to Worse Race Relations in the U.S.” Pew Research Center, December 19, 2017. https://www.pewresearch.org/politics/2017/12/19/most-americans-say-trumps-election-has-led-to-worse-race-relations-in-the-u-s/.

Schwartz, Sarah. “Who’s Really Driving Critical Race Theory Legislation?: An Investigation.” Education Week, July 19, 2021. https://www.edweek.org/policy-politics/whos-really-driving-critical-race-theory-legislation-an-investigation/2021/07.

Stout, Cathryn and Wilburn, Thomas. “CRT Map: Efforts to restrict teaching racism and bias have multiplied across the U.S.” Chalkbeat, updated February 1, 2022. https://www.chalkbeat.org/22525983/map-critical-race-theory-legislation-teaching-racism.

[1] Though CRT has been applied to analyses of educational inequities, it is not a pedagogical practice or topic that most American students encountered in K-12 education prior to this. As Stephen Sawchuk wrote in Education Week, “much scholarship on CRT is written in academic language or published in journals not easily accessible to K-12 teachers.” (Stephen Sawchuk, “What Is Critical Race Theory, and Why Is It Under Attack?” Education Week, May 18, 2021, https://www.edweek.org/leadership/what-is-critical-race-theory-and-why-is-it-under-attack/2021/05.)

[2] “Tributes,” Derrick Bell Official Site, 2014, accessed August 10, 2022, https://professorderrickbell.com. 

[3] Randall Kennedy, Say It Loud!: On Race, Law, History, and Culture (New York: Pantheon Books, 2021), 45.

[4] Kennedy, 50-51.

[5] Kennedy, 44.

[6] Maddie Biertempfel, “North Dakota Senate passes bill banning critical race theory, heads to governor’s desk,” KX News, November 12, 2021, https://www.kxnet.com/news/local-news/north-dakota-senate-passes-bill-banning-critical-race-theory-heads-to-governors-desk/.

Deliver Us from Evil: “Fallen Women” and The Irish Magdalene Laundries

Deliver Us from Evil: “Fallen Women” and The Irish Magdalene Laundries

Kameron Anderson

Throughout history, there has been a large amount of fascination and fear associated with the so-called “fallen women.” Historically, these were women who disobeyed the word of God and subsequently lost their innocence. This interpretation of the fallen women is exemplified in the story of Eve. In the bible, Eve is expelled and falls from the Garden of Eden after eating the forbidden fruit.[1] In nineteenth-century Europe with the rise of Victorian morality, the trope of the fallen women was narrowed down to only include women who committed sexual transgressions. Things like promiscuity or having a child outside of marriage were seen as morally reprehensible and women who committed these so-called crimes were looked down upon as social pariahs.[2] The ostracization of these women and the desire to have these women out of the public eye led to a dilemma for their condemners. How do we get rid of these women without ignoring the expectation of Christian charity? The solution manifested in a combination of the two, religious sponsored homes for women who had sinned.[3]

In the first half of the twentieth century, Ireland was in the midst of a moral panic. As Irish historian Diarmaid Ferriter put it, Ireland was existing in a “mythical state of sexual purity and chastity.”[4] Traditional Roman Catholic values were at the forefront of Irish culture and to say that there was a fear of sin and sexuality would be a gross understatement. It is due to these high morals placed on the Irish, that the country welcomed these religious institutions aimed at housing “fallen women.” Irish people were so steadfast in maintaining their facade of Roman Catholic purity, that families were willing to give up their daughters rather than have their families shamed.

For over two centuries, hundreds of thousands of women across Ireland were forced out of their homes and into forced labor at the hands of the Roman Catholic Church. Magdalene Laundries or Magdalene Asylums as they were also known, were institutions run by leaders within the church. Despite the pretense of charity and goodwill in their names, once admitted into one of these institutions, young women were subjected to forced labor and various forms of abuse. While some women were only in the laundries for a few months, it was a life sentence for others. The last Magdalene Laundry was not closed until 1996.

On August 21st, 2003, The Irish Times reported that the bodies of 155 women were found buried in the lawn at Sisters of Charity of Our Lady of Refuge in Dublin. Almost none of the women discovered were named. Instead, they were referred to by religious epithets like Magdalen or Lourdes.[5] This discovery led to outrage amongst the Irish people. Despite the nation’s history of persecuting fallen women, it is much easier for the modern Irish to empathize with these women. To see women who could have been their mother, sister, or grandmother, being dehumanized and forgotten in this way must have been jarring, to say the least. After this discovery, there was a lot of confusion amongst the Irish as to how these institutions remained in operation for as long as they did. There was also a desire in both survivors and their families to find someone to blame.

In the decades after the 2003 discovery, there were several investigations by the Irish government and international bodies. The leading advocacy group for survivors of the laundries, Justice for Magdalenes, have presented their case to both. The United Nations Committee Against Torture determined that there was “significant state collusion” in the operations of the Magdalene Laundries in Ireland.[6] While some of the contents of this report were disputed by survivors, it does acknowledge that the laundries could not have remained in operation without collaboration by the state.

 It would be easy to use either the Roman Catholic church or the Irish government as a scapegoat in the establishment and continual use of the Magdalene Laundries. However, I would argue that the two do not have to be mutually exclusive. With a topic as intricate and sensitive as the laundries I think there is a great deal of blame to share. Many historians have looked at the topic and written scholarship that took one side or the other. Leading Magdalene Laundries scholar James M. Smith placing the blame solely at the feet of the government in his book Ireland’s Magdalen Laundries and the Nation’s Architecture of Containment. While nearly every source that interviews survivors, such as the 1997 documentary Sex in a Cold Climate, focuses on the role that the church played in running these institutions.

While this scholarship is both commendable and valid, by choosing one sole culprit, you are at risk of developing tunnel vision and missing what is right in front of you. This paper will argue that it was a combination of the Roman Catholic church and the Irish government who are responsible for the maintenance of the Magdalene Laundries. The Roman Catholic Church in Ireland was responsible for the establishment and day-to-day running of the laundries. They also recruited families to give up their daughters using traditional Roman Catholic values to create guilt and fear regarding young womanhood. The Irish Government was responsible for turning a blind eye to the well-known abuse and forced labor that took place at these institutions, allowing them to remain in operation until the late 1990s. The Magdalene Laundries would not have and could not have existed without the assistance of both the Catholic church and the Irish government.

This paper will begin by looking into the historical context of the Magdalene Laundries, to help the reader understand what kind of nation Ireland was at the time. If they understand this, they will have a better understanding of what may have led families to give up their daughters. In this section, we will also touch on the evolution of the Magdalene Laundries, from a haven for reformed prostitutes to a prison for “sinful” young women. The next section will focus on what life was like for the women in the laundries. By using chilling testimonies from survivors, the reader will be able to hear what this experience was like from a woman who lived it. Finally, this paper will explain what led to the decline of laundries. Before the conclusion, the paper will investigate the various attempts to seek justice for survivors and the investigations that occurred. By using all of these different sources, this paper will prove that the blame should not be put on one individual group, but on the way that various groups worked together.

Background and historical context

            While it is difficult for modern readers to comprehend giving up your daughter to a life of unpaid labor and abuse, Ireland in the first half of the twentieth century was a very different place. It is important to remember that for much of its history, the Roman Catholic church was viewed as the highest moral authority in Ireland. As one survivor recalled, “In Ireland, especially in those days, the church ruled the roost. The church was always right. You never criticized the priest. You never criticized the holy nuns. You did what they said without questioning the reason why.”[7] To put it simply, Ireland at this time was a nation driven by a fear of shame. In 1925, a group of Irish bishops gave a speech on the moral superiority of Irish citizens, claiming “There is a danger of losing the name which the chivalrous honor of Irish boys and the Christian reserve of Irish maidens has won for Ireland. If our people part with the character that gave rise to the name, we lose with it much of our national strength. … Purity is strength and purity and faith go together. Both virtues are in danger these times, but purity is more directly assailed than faith.”[8] With a reputation of being beacons of purity, there was an immense amount of pressure from the church to never put a foot wrong.

While all Irish citizens were under intense scrutiny, not all citizens were scrutinized the same way. Without a doubt, men and women had vastly different expectations that they had to meet. Men were expected to avoid sin at any cost, while women were the sin.[9] Irish women were held to unimaginable standards. The Archbishop of Tuam Dr. Thomas Gilmartin claimed, “The future of the country is bound up with the dignity and purity of the women of Ireland”[10] This is an outlandish statement. He is quite literally claiming that Ireland’s future is dependent on how pure its women are. Not only does this kind of thinking impact the women themselves, but also the people around them. While this does not justify families giving up their daughters to the church it does give some explanation into what their thought patterns may have been. Also, this explains why there were no male equivalents to the Magdalene Laundries. As women were the ones who were seen as inherently bad and it was the men who suffered as a result of their sinful ways.

            While the laundries may have turned into something much more sinister, the original purpose was not intended to be so. Although the plan with these institutions was always to sequester fallen women away from the public, the early laundries were meant to serve as a rehabilitation center for them. Following the teachings of Jesus and their namesake Mary Magdalene, the first laundries in Ireland were meant to assist prostitutes in finding their way back to god.[11] Essentially, they were enforcing the belief that anyone could be forgiven if they wanted to. While this is a noble cause, some have noted that the laundries had little impact in decreasing the number of prostitutes in Ireland.[12]

Despite this, the number of laundries continued to grow. It seemed that the institutions were moving further away from their original purpose of helping prostitutes get back on their feet. Frances Finnegan makes note of that in her book Do Penance Or Perish: Magdalen Asylums in Ireland. She argues that “it seems clear that these girls were used as a ready source of free labor for these laundry businesses.”[13] Another development occurring during this time was defining what made a fallen woman. Before, the laundries were only inhabited by prostitutes. As the need for more hands to work in the laundries increased, nuns running them became more willing to allow all sorts of women into their midst.[14] This is how the laundries become home to unwed mothers, promiscuous women, women who were seen as too pretty, and developmentally disabled women.[15]

Some women could hardly understand themselves why they were sent to a laundry. When asked the reason why she was sent to a laundry, a survivor named Mary recalled, “I would actually say that – without trying to say I’m special in any way – but I think I was just so attractive and the nuns probably thought, ‘oh my God she’s going to get pregnant,’ without…nobody telling you anything about the facts of life”[16] Another survivor interviewed was named Christina Mulcahy. As a teenager, Christina gave birth to a son out of wedlock. She was subsequently disowned by her family and sent to a home for unwed mothers where she gave birth and raised her son for the first ten months of his life. Before the baby was even weaned, Christina was forced to leave the home and move into a laundry to begin working there. She wasn’t even allowed to say goodbye to her son. Since she was an unwed mother she had no other place to go and she was forced to give up her son and move into a laundry.[17]

What were once homes solely for prostitutes, now accepted any woman who went against the traditional morals at the time. Even women who they believed had the potential to lead men to sin. Once benevolent religious leaders were quick to forget their Christian obligations and take advantage of vulnerable young women for financial gain. By looking at the historical context, it is clear that the presence of the Catholic church was instrumental in establishing the laundries. If the morals were not there in the first place, the Magdalene Laundries never would have existed.

Life in the laundries

            Once a woman was admitted into the laundries, life looked pretty bleak for them. Daily life was a monotonous routine of unpaid labor that was supposed to help them repent for their sins. The term Magdalene Laundries was fairly self-explanatory. Local businesses and the occasional family would commission the laundries to wash their clothes. Work consisted of washing clothes, scrubbing floors, ironing, and other tedious tasks. Residents received no financial compensation for their work. Although the work itself was not abusive, the intensity and hours they were expected to work were impossible to maintain long-term. Between 2010 and 2013, Dr. Sinead Pembroke conducted a series of interviews with survivors of the Magdalene Laundries often using pseudonyms. In one such interview, a survivor going by the name “Evelyn” explains the physical toll that the work in the laundry took on her body. “Physical would probably…probably be my hands, because my hands hurt now and from those big heavy irons that you’ve got in there. And then we used to have to scrub floors as well, and get on your hands and knees and scrub floors as well, and there was stone floors.”[18] She goes on to say that her knees and hands are still impacted to this day, over fifty years after her release. Another survivor interviewed was named Pippa Flanagan. Pippa did not beat around the bush and stated “The work was killing, half killed us. We used to hardly be fit to walk. We were just like slaves.”[19]

Another way in which the laundries took a physical toll on its residents was in the diet they were expected to live on. Survivor Bernadette Murphy recalled that the food she received contained little sustenance and that she did not have a menstrual period in the six-year period she lived and worked there.[20] Evelyn, Pippa, and Bernadette’s cases were unfortunately not rare occurrences, it was the expectation when working in the laundries.

The pain experienced by women was not only physical. The mental toll of being taken from their homes to an unknown and traumatic future. Another survivor known as Mary Smith recalled her confusion and anger with her predicament. She proclaimed, “Who gave them the right to take me from my mother, to lock me up, to lock my mother up, to lock me into these Magdalene Laundries and let me suffer, suffer so much? That pain will never go away, that suffering will never go away.”[21] Age played a big role in the mental trauma associated with the laundries. More often than not, the women who were entering these institutions were very young. They have young impressionable minds that are easily malleable. The story of Magdalene Laundries survivor Mary Gaffney is a perfect example of this. Mary was born to an unwed mother who she never met after birth. She was then turned over to be raised in “schools” run by nuns. She was never taught to read and when she was still a child, began working in the laundry system. Mary’s experience was quite typical of women in her predicament. She “scrubbed floors and cleaned endlessly.”[22] At one point, Mary discovered that the mother of one of her fellow residents knew her mother. However, Mary was prohibited from any attempts to make contact with her. Unfortunately, Mary’s story does not have a happy ending. The institutions in which she was brought up, gave her no pathway toward being an independent adult. Since she was admitted into the laundry so young, she knows no other way of life. Journalist Caelainn Hogan recorded Mary’s story in The Irish Times in 2020. At that point, she was still living in an institutionalized setting run by nuns.[23] Mary was never given the opportunity to make a life for herself or have a family of her own. She knew no other way. The system that she was born into failed her and so many women like her.

While the mandatory labor that occurred at these institutions was well-known in Ireland at the time, there were also much more sinister and lesser-known occurrences happening in the laundries. When interviewed, nearly every survivor of the Magdalene Laundries claimed to have experienced some form of abuse during their stay. Being separated from their families and forced to work in inhumane conditions was enough to traumatize them for life. However, there are countless accounts given by survivors that inform us that this was just the tip of the iceberg. A survivor known only as Mary perfectly encapsulates her experiences with this sentiment, calling her time in the laundry, “The worst experience of my life – I wouldn’t wish it on a dog.”[24] From the testimony of survivors, beatings seemed to be a regular occurrence. Whether it be for minor infractions, not meeting work quotas, or seemingly no reason at all. Survivor Phyllis Morgan remembers the constant beatings and feeling like they would never end. “And you know sometimes you…you think, ‘my God is this nun ever gonna stop?’ They’d be frothing at the mouth, you know, and you’d think – God! You…you’d be nearly fainting your hands would be so painful from the beatings. But you didn’t dare not still stand there because it would…you felt like you know you were going to get worse if you ran away or…so you just stood there and took it!”[25] This account makes the nuns appear almost sadistic and the young residents appear completely helpless and accepting of their circumstances. It makes one wonder, what happened to the benevolent religious leaders who wanted to help women find their way back to god? Did they abandon those principles or did they see the abuse as another step to get there?

The theme of cruel religious leaders was a key part of Steve Humphries’ 1998 documentary on the laundries, Sex in a Cold Climate. The documentary came out two years after the closing of the last Magdalene Laundry in Ireland. It was the main inspiration for Peter Mullen’s 2002 film The Magdalene Sisters. In the documentary, we are introduced to four survivors of the laundries. These women recount the experiences that led them to be residents in the laundries. They also describe the psychological abuse they faced in these institutions. Bridgid Young was an orphan who, like Mary Gaffney, spent her entire childhood in religious-run institutions. She recalled the way that nuns would abuse their power and force underage girls to strip and judge their bodies. “They used to touch you a lot. They used to line us up every Saturday night and they used to make us strip naked for them. They would be standing at the bottom of the laundry and they would be laughing at us and they would be criticizing you if you were heavy, fat, or whatever. They would be shouting abuse at us. We had no privacy with them at all. No privacy. They enjoyed us stripping naked.”[26] Not only did women in the laundries have to deal with hard labor and physical abuse, but also gross invasions of privacy and public humiliation as well.

In 1993, an event occurred that would be the beginning of the end for the Magdalene Laundry system in Ireland. One of the most notable laundries in the country, Sisters of Our Lady of Charity, lost a significant amount of money in the stock exchange. As a result, the sisters were forced to sell a portion of their land to property developers. When construction began on the property 155 bodies were found in unmarked graves.[27]

The last Magdalene Laundry did not close until 1996. However, they had gradually begun to become a less common occurrence. Historians have debated what caused this to happen. It is a widely accepted fact that the reason why the laundries were able to exist for so long was largely due to Ireland’s highly conservative values. However, as decades passed there was a cultural shift and morals changed. There was less emphasis on purity and therefore people did not see the need to send their daughters away anymore. While it is nice to believe that religious institutions let residents leave once they believed their duty was done, some historians believe that the institutions closed once they were not profitable anymore. Frances Finnegan argues that “By the late 1970s the widespread use of the domestic washing machine has been as instrumental in closing these laundries as changing attitudes.”[28] Once the women ceased to bring the laundries any profit, they were discarded from the only life most of them had ever known.

The testimony of survivors provides us with valuable insight into what life was like inside these institutions. It is clear from hearing these women recall their time there that they place most of the blame on the nuns who ran the laundries. This is completely understandable given the fact that they saw them every day. However, it is important to remember that outside of the day-to-day operations, there was the larger system of government allowing the laundries to remain in use.

Reactions, fallout, and blame

            In the immediate aftermath of the closing of the last Magdalene Laundry, there were only murmurs about the secret activities that went on in the institutions. Survivors did not yet feel comfortable sharing their experiences with loved ones. We can interpret the silence as the shame that these women must have felt resulting from being thrown out of their homes. Despite the progress that Ireland had made regarding morality, how could they open up to their families who were so quick to turn their backs on them?

Survivors attempted to move on with their lives despite the trauma they had faced. This was easier said than done. More often than not, women who married after leaving the laundries were less likely to leave abusive spouses. This is understandable since many of them have not known a relationship without abuse. Also, many of the women released now had to go about their days knowing that they had children out in the world whom they had no connection or way to get in contact with. This was because laundries were known to force women who had children out of wedlock to give their children up for adoption. These were women who had to make a place for themselves in a world that had recently wanted them tucked away, out of the public eye. To say they felt unwelcome was putting it mildly.

It was only after the 1997 release of Sex in a Cold Climate on Channel Four that there was widespread public knowledge and outrage at the activities of the Magdalene Laundries.[29] A few years later, several mass graves were uncovered on land that used to house the laundries. The graves contained no names of the women who were buried in them.[30] These events triggered a desire amongst the public for an investigation into what occurred at the laundries and who was to blame. Numerous groups got together to campaign for the Irish government to issue a formal apology to the women, one of the more notable ones being Justice for Magdalenes. The demands of these advocacy groups led to two major investigations. One by the Irish government and one by The United Nations Committee Against Torture.

The investigation conducted by the Irish government was led by politician Martin McAleese, husband to a former President of Ireland and devout Catholic. The report was widely criticized by survivors and had many aspects that were proven to be false or downplayed. In his report, McAleese acknowledged that women who were sent to work in the laundries were subjugated to verbal abuse and harsh working conditions. However, he claims that there was no evidence of physical or sexual abuse in the laundries.[31] This is hard to believe as nearly every survivor interviewed reported abuse during the confinement. This is not the only claim made by McAleese that is widely criticized by survivors. He claims that “the average stay was calculated at seven months.”[32] This was unanimously disputed by survivors. In the Magdalene Oral History Collection, an interviewee named Bernadette addressed this directly in her testimony. She claimed “There was no end to our incarceration… Nobody had an end term. I…I hear a lot of talk now since the McAleese Report about people only being in for three months. I saw one person leave in the year I was in there…I…so I find this three-month thing very, very, very strange, but nobody had a release date.”[33] The final claim made in the McAleese Report is that the laundries never made a profit. This was also proven to be inaccurate. Records show that laundries had a long list of clients. It was well documented that “the nuns had contracts with all the local hotels and businesses as well as all the convents and seminaries.”[34] These companies would pay the nuns to have their laundry done for a cheaper price. In addition, with no employees to pay, any profit made from the laundries stayed with the people running them. The Irish Times also posted an extensive list of Irish Companies that used a Magdalene Laundry at some point. Some of the more notable examples are Guinness, Clerys, and the Bank of Ireland.[35] The number of claims made in the McAleese Report that were disputed by survivors makes one wonder, how did he come to these conclusions? Did he even interview any survivors?

Despite the shortcomings of the McAleese Report, it was successful in accomplishing one of the goals of Justice for Magdalenes. The Irish government issued a formal apology to the survivors. On February 19th, 2013, the Taoiseach or head of government in Ireland Enda Kenny apologized to the women on behalf of the government. He called the Magdalene Laundries the “nation’s shame” and stated “the government and our citizens deeply regret and apologize unreservedly to all those women for the hurt that was done to them, and for any stigma they suffered, as a result of the time they spent in a Magdalene Laundry.”[36] He also indicated that the government would be willing to provide a form of financial compensation for survivors. While the apology did not erase any of the hurt inflicted, it did acknowledge their suffering, and that was worth a lot to the survivors. 

While this statement was celebrated amongst survivors, some members of the Roman Catholic church were outraged that the Irish government was willing to criticize them in this way. For centuries, the catholic church was seen as a second governing body in Ireland. Now, they were being criticized alongside the government for their role in maintaining these institutions. One such critic of Kenny’s statement was Bill Donohue, president of the Catholic League in the United States and outspoken skeptic of sexual abuse by priests. He argued that the women who were institutionalized in the laundries were not there against their will and could have left if they wanted to. Donohue also claimed that the vast majority of women inhabiting the laundries were indeed prostitutes. He added, “There was no slave labor, … It’s all a lie.”[37] It should be noted that Donohue had no evidence to back up these lofty claims.

Apart from the McAleese Report, the other major investigation into the Magdalene Laundries was by The United Nations Committee Against Torture (UNCAT). Unlike the other report, the UNCAT confirmed that the vast majority of women and girls who were residents in the laundries were “involuntarily confined.”[38] The UNCAT also recognized that the state failed to protect the women who were sent to these institutions. However, it is important to note that in the eyes of many survivors, the UNCAT’s report also left much to be desired. They agreed with the McAleese Report that the claims of abuse had been exaggerated. They acknowledged the presence of verbal abuse, but stated that instances of physical and sexual abuse were rare.[39] This was incredibly frustrating to the survivors. They now had not one, but two investigations that are invalidating their experiences. This is another instance of victims being gaslit. It is insufferable to imagine a group of people telling you the abuse you experienced is non-existent. This is yet another reason that survivors of the laundries were hesitant in coming forward with their stories.

After two meticulous investigations by two different governing bodies, the consensus seems to be pretty clear. It was the state who failed nearly 300,000 women and girls who were involuntarily confined to the Magdalene Laundries over two centuries. The state was certainly responsible for allowing these institutions to remain in existence for as long as they did. They turned a blind eye to the reported abuse perpetrated by leaders in the Catholic church and even used the laundries themselves. The same list in the Irish Times that revealed several Irish companies had used labor provided by Magdalene Laundries, also revealed that departments within the government itself were using it. “It discloses that, including those listed above, regular customers for the laundry believed to be the one at High Park, including the Department of Justice, the Department of Agriculture, the Department of Fisheries, and CIÉ.”[40] Áras an Uachtaráin, the Irish Presidential residence was known to use labor from the laundries. This makes them look very guilty, as the Irish government cannot pretend to be ignorant of a situation when you are exploiting that exact situation.

Despite the urge of many to use the government as the sole scapegoat for abuse in the Magdalene Laundry system, they were only complicit in allowing the system to remain. While this is inexcusable, if you asked most of the survivors who they resented the most, chances are they would name the religious leaders who were in charge of the day-to-day operations in the laundries. It was the nuns who ran the laundries and the people who oversaw them that are responsible for the daily abuse suffered by the women and girls who were trapped there. In addition, some responsibility also falls to the feet of leaders within the catholic church for the centuries of purity culture and policing women’s bodies. If these unattainable morals were not put there in the first place, families would not have been so willing to give up their daughters rather than be shamed by the church. It is because of these reasons that the government of Ireland and the Catholic church worked in tandem with one another to establish and keep the Magdalene Laundry system for over two centuries, as both parties had something to gain from keeping them open.

Conclusion

            The United Nations Committee Against Torture estimates that up to 300,000 women passed through the Magdalene Laundry system during its two-century existence. In 2014, there were still around 600 survivors alive.[41] The Magdalene Laundries and the women and girls who inhabited them have become a sad part of Irish history. Today, the laundries have also become a part of Irish pop culture. Irish Singer-songwriter and notable critic of the Catholic church Sinéad O’Connor was admitted to a laundry as a teenager for truancy and shoplifting. She has spoken out on her disdain for these institutions publicly.[42] The struggle of these women was also immortalized in Joni Mitchell’s 1994 song The Magdalene Laundries. Mitchell empathizes with their struggle singing, “They sent me to the sisters, For the way men looked at me, Branded as a Jezebel, I knew I was not bound for Heaven, I’d be cast in shame, Into the Magdalene laundries”[43] The laundries have also been the subject of several motion pictures, most notably The Magdalene Sisters and The Devil’s Doorway. Despite promises and condolences from the government, very few of the survivors received any form of financial compensation. This is a debate that is ongoing to this day.

            Whenever there is a tragedy in history, it is human nature to want to point the finger at someone. A shared sense of anger towards one party can be cathartic and necessary to heal. It can also help survivors have something else to concentrate on apart from their trauma. However, the Magdalene Laundry system was not a simple issue and there was no simple fix. It was a set of institutions that lasted over two centuries with the complicity of the majority of the country. It is impossible to place the blame on one party. The laundries were able to remain in operation for as long as they did due to the complicity of the government, the motivation of the church, and the conservative morals in place in Ireland. If we looked deeper or further back, we would without a doubt find several other groups of people to blame.

            By using this way of thinking we can reevaluate many historical events that have a unanimous source of blame. Perhaps if we look a little deeper we can uncover that the events were in reality, triggered by a combination of interwoven causes. There may be a historical event to have a universally accepted source of blame. However, the Irish people know all too well that there is often blame to share. Also, the Magdalene Laundry system is a textbook example of how morals of the time can cause historical events. To put it bluntly, people make history. While we view the Magdalene Laundries as barbaric institutions, the Irish people of the time were more concerned with their religious beliefs than the well-being of their women and girls. If we break it down, at one point a group of people truly believed that they were doing the morally correct thing. We can apply this same process to other historical events. By looking at events through different lenses, we can put ourselves in their shoes and become better historians.

            Nearly every woman found in the mass grave at Sisters of Charity of Our Lady of Refuge in Dublin was unnamed.[44] Families today are still campaigning for the remains to be returned to their families. In 2022, there was a memorial stone unveiled in Dublin, the first of its kind.[45] There is still so much unknown about what occurred in these institutions and it is essential to interview survivors while they are still with us. What happened to these women can never be undone, but by learning about their stories new generations can ensure that it never happens again.

How can this be used in the classroom?

            The Magdalene Laundries and the plight of the women who resided in them, are not topics that many students will have heard of. Despite it being a bit obscure compared to the curriculum, there is a lot of merit in studying this topic. First, as I mention in this paper, much of what we know about the laundries comes from survivor testimonies. Having students read this paper can teach them how to interact with primary sources of this nature. Since the Magdalene Laundries are a more modern historical event, learning about them can broaden the knowledge that is traditionally obtained in social studies classrooms. We have pictures, oral testimonies, and documentaries on the laundries. It will be very easy for students to emphasize with the survivors. Another reason why this paper can be useful in classrooms is because it highlights the story of traditionally marginalized groups. It tells the story of poor, disabled, and oppressed women who suffered greatly at the hands of a government and religious leaders. However, my paper does not portray them as merely victims, but survivors who are currently working hard to get the justice they deserve. Stories like this where victim narratives are seen from a different point of view deserve a platform to be told. Classrooms are a great place to start.

References

Anderson, Amanda. Tainted Souls and Painted Faces: The Rhetoric of Fallenness in Victorian Culture. Ithaca, NY: Cornell University Press, 2004.

Brennan, Michael. “Tearful Kenny Says Sorry to the Magdalene Women – Independent.ie.” Irish Independent, February 20, 2013. https://www.independent.ie/irish-news/tearful-kenny-says-sorry-to-the-magdalene-women-29082107. html.

Donohue, Bill. “Myths of the Magdalene Laundries.” Catholic League, July 15, 2013. https://www.catholicleague.org/myths-of-the-magdalene-laundries/.

Ferriter, Diarmaid. “‘Unrelenting Deference’? Official Resistance to Catholic Moral Panic in the Mid-Twentieth Century.” 20th Century Social Perspectives 18, no. 1 (2010).

Finnegan, Frances. Do Penance or Perish: Magdalen Asylums in Ireland. Oxford: Oxford University Press, 2004.

Fischer, Clara. “Gender, Nation, and the Politics of Shame: Magdalen Laundries and the Institutionalization of Feminine Transgression in Modern Ireland.” Signs: Journal of Women in Culture and Society 41, no. 4 (2016): 821–43. https://doi.org/10.1086/685117.   

Harrison, Shane. “Irish PM: Magdalene Laundries Product of Harsh Ireland.” BBC News. BBC, February 5, 2013. https://www.bbc.com/news/world-europe-21326221.

Hogan, Caelainn. “Mary’s Story: The Magdalene Laundry Survivor Who Still Lives There.” The Irish Times. The Irish Times, August 30, 2020. https://www.irishtimes.com/life-and-style/health-family/mary-s-story-the-magdalene-laundry-survivor-who-still-lives-there-1.4340289#:~:text=Gaffney%2C%20now%2074%2C%20has%20lived,remain%20living%20in%20institutional%20settings.

Humphreys, Joe. “Magdalen Plot Had Remains of 155 Women.” The Irish Times, August 21, 2003.

Kelly, Olivia. “Memorial Unveiled Dedicated to All Incarcerated in Magdalene Laundries.” The Irish Times. The Irish Times, July 29, 2022. https://www.irishtimes.com/ireland/dublin/2022/07/30/memorial-unveiled-dedicated-to-all-incarcerated-in-magdalene-laundries/. 

McGarry, Patsy. “Áras an Uachtaráin among Users of Magdalene Laundry.” The Irish Times. The Irish Times, June 22, 2011. https://www.irishtimes.com/news/aras-an-uachtarain-among-users-of-magdalene-laundry-1.602530. 

O’Connor, Sinead “To Sinead O’Connor, the Pope’s Apology for Sex Abuse in Ireland Seems Hollow.” The Washington Post. WP Company, March 28, 2010. https://www.washingtonpost.com/wp-dyn/content/article/2010/03/25/AR2010032502363.html?hpid%3Dopinionsbox1%C3%A2%C2%8A%C2%82=AR. 

Roberts, Sue Lloyd. “Demanding Justice for Women and Children Abused by Irish Nuns.” BBC News. BBC, September 23, 2014. https://www.bbc.com/news/magazine-29307705.

Sex in a Cold Climate. Testimony Films. Channel 4, 1998. “UNCAT 2011.” Justice for Magdalenes Research, July 27, 2017. http://jfmresearch.com/home/restorative-justice/accountability/uncat-submissions/uncat-2011/

[1] Amanda Anderson, Tainted Souls and Painted Faces: The Rhetoric of Fallenness in Victorian Culture, (Ithica, Cornell University Press, 2004), 125.

[2] Anderson, Tainted Souls and Painted Faces, 2.

[3] Anderson, 93.

[4] Diarmaid Ferriter, ‘Unrelenting deference’? Official resistance to Catholic moral panic in the mid-twentieth century, Dublin, 2010.

[5] Joe Humphreys. “Magdalen Plot Had Remains of 155 Women.” The Irish Times, 2003.

[6] UNCAT 2011, Justice for Magdalenes Research, 2017.

[7] Sex in a Cold Climate. Testimony Films, 1998. http://www.testimonyfilms.com/work/sex-in-a-cold-climate.

[8] Clara Fisher, Gender, Nation, and the Politics of Shame: Magdalen Laundries and the Institutionalization of Feminine Transgression in Modern Ireland (finish citation)

[9] Fisher, Gender, Nation, and the Politics of Shame.

[10] Irish Independent. 1925. “Sermon by Archbishop Gilmartin.” Irish Independent, May 12 (fix citation)

[11] Rebecca Lea McCarthy, Origins of the Magdalene Laundries: An Analytical History, (Jefferson, NC, McFarland, and Co., 2010) 85.

[12] Frances Finnegan, Do Penance Or Perish: Magdalen Asylums in Ireland, (Oxford University Press, 2001), 17.

[13] Finnegan, Do Penance Or Perish, 162.

[14] Finnegan, 10

[15] Finnegan, 128.

[16] O’Donnell, Katherine, Sinead Pembroke, and Claire McGettrick. “Magdalene Oral History Collection,” 2013. https://repository.dri.ie/catalog/dn39x1535.

[17] Sex in a Cold Climate. Testimony Films, 1998.

[18] O’Donnell, Katherine, Sinead Pembroke, and Claire McGettrick. “Magdalene Oral History Collection,” 2013.

[19] O’Donnell, Pembroke, and McGettrick. “Magdalene Oral History Collection,” 2013.

[20] O’Donnell, Pembroke, and McGettrick. “Magdalene Oral History Collection,” 2013.

[21] O’Donnell,, Pembroke, and McGettrick.

[22] Caelainn Hogan, Mary’s story: The Magdalene laundry survivor who still lives there, The Irish Times, 2020.

[23] Hogan, Mary’s Story.

[24] O’Donnell,, Pembroke, and McGettrick. “Magdalene Oral History Collection,” 2013.

[25] O’Donnell,, Pembroke, and McGettrick. “Magdalene Oral History Collection,” 2013.

[26] Sex in a Cold Climate. Testimony Films, 1998.

[27] Joe Humphreys. “Magdalen Plot Had Remains of 155 Women.” The Irish Times, 2003.

[28] Finnegan, 113.

[29] Finnegan, 64.

[30] Finnegan 156.

[31] Shane Harrison, Irish PM: Magdalene laundries product of harsh Ireland, BBC, 2013.

[32] Harrison, Irish PM: Magdalene laundries product of harsh Ireland.

[33] O’Donnell, Pembroke, and McGettrick. “Magdalene Oral History Collection,” 2013.

[34] Sue Lloyd Roberts, Demanding justice for women and children abused by Irish nuns, BBC, 2014

[35] Patsy McGarry, Áras an Uachtaráin among users of Magdalene laundry, Irish Times, 2011.

[36] Michael Brennan, Tearful Kenny says sorry to the Magdalene women, Irish Independent, 2013.

[37] Bill Donohue, Myths of the Magdalene Laundries, Catholic League, 2013.

[38] UNCAT 2011, Justice for Magdalenes Research, 2017.

[39] Irish Department of Justice, “Report of the Inter-Departmental Committee to establish the facts of State involvement with the Magdalen Laundries”, 2013.

[40] Patsy McGarry, Áras an Uachtaráin among users of Magdalene laundry, Irish Times, 2011.

[41] United Nations Committee Against Torture, 2017.

[42] Sinead O’Connor, To Sinead O’Connor, the pope’s apology for sex abuse in Ireland seems hollow, The Washington Post, 2010.

[43] Joni Mitchell, The Magdalene Laundries, 1994.

[44] Joe Humphreys, “Magdalen Plot Had Remains of 155 Women.” The Irish Times, 2003.

[45] Olivia Kelly, Memorial unveiled dedicated to all incarcerated in Magdalene laundries, The Irish Times, 2022.

We Have A Civics Education Crisis – And Deep Divisions on How to Solve It

We Have A Civics Education Crisis — And Deep Divisions on How To Solve It

Glenn C. Altschuler and David Wippman

Reprinted with permission from Made in History, The Washington Post

According to the most recent analysis by the National Assessment of Educational Progress, only 13 percent of eighth graders are proficient in U.S. history — down from a peak of 18 percent in 2014. A mere 22 percent of those students are proficient in civics, the first decline since the test began in 1998.

Adults fare little better. Less than half of those surveyed could name the three branches of government (1 in 4 could not name any). Nor did they know that a 5-4 Supreme Court ruling becomes the law of the land.

Yet, even as Americans across the political spectrum believe that more civic awareness could help heal the country’s divides, only seven states require a full year of civics education.

The belief that an educated citizenry is the best protection for democracy is as old as the Republic. As George Washington asked in the founding era: “What species of knowledge” is more important than “the science of government?”

Yet, U.S. history and civics curriculums have long been attacked from the political right as insufficiently patriotic and from the left as woefully incomplete and discriminatory. In short, Americans have never agreed about what should be taught when it comes to our nation’s history and government. And as this latest round of test scores suggests, that has real implications for schoolchildren.

How to teach American history and civics was not initially an issue of national debate or concern. At the nation’s founding, most Americans received little or no formal schooling, but learned instead from family, work and church.

That began to change with the adoption of universal, state-funded education. By the 1840s, education reformers like Horace Mann argued that publicly supported schools could help to create “disciplined, judicious, republican citizens” by “teaching the basic mechanics of government and imbuing students with loyalty to America and her democratic ideals.”

To protect public schools from “the tempest of political strife,” fears spurred in part by the arrivals of immigrants, Mann insisted civics be presented in a nonpartisan, nonsectarian manner — even as he and his allies, consciously or not, imbued their own values into this supposedly neutral curriculum. Civics was taught through study, memorization and recitation of patriotic speeches and foundational texts, such as the Declaration of Independence and U.S. Constitution. These exercises were paired with readings from the King James Bible “that exemplified the Protestant ethic.”

Unsurprisingly, controversies arose. Abolitionists complained that the nonpartisanship required the exclusion of anti-slavery principles. Roman Catholic leaders attacked non-sectarianism as a stealth imposition of Protestantism, prompting “school wars” that led to the creation of the Catholic parochial school system.

In the North, some native-born critics feared that the 9 million immigrants arriving in their port cities between 1880 and 1917 — predominantly non-English-speaking Catholics and Jews from Southern and Eastern Europe — lacked the instincts and training to qualify as citizens. “Americanizers” sought to prepare the children of these “new immigrants” for citizenship through instruction in English, basic civics and a history that celebrated the country’s political institutions, downplayed its shortcomings and implanted in them “the Anglo-Saxon conception of righteousness, law and order, and popular government.” Eager to become citizens, most immigrants did not object. But some resisted the effacing of their linguistic, cultural and religious heritage.

During World War I, former president Theodore Roosevelt demanded that schools discontinue instruction in the German language and declared that “there is no room in this country for hyphenated Americans.” In New York, state legislators banned textbooks containing material “disloyal to the United States.” In response, nascent cultural pluralists proposed that the metaphor for “transnational America” should not be a melting pot, but a “symphony orchestra,” where “each ethnic group is the natural instrument.”

After the nation took stock of the blood and treasure expended in war, isolationist sentiment took root alongside an anti-communist red scare, overriding pluralist sentiment in the 1920s. Congress implemented strict quotas in 1924 that dramatically reduced immigration, especially from the non-English-speaking world.

World War II accelerated a backlash against progressive educators like John Dewey who, during the Great Depression in the 1930s, advocated that students “critically examine” the nation’s institutions and economic inequality. Instead, with America at war again by the end of 1941, politicians demanded that teachers promote “an abiding love of American institutions.”

In the Cold War that followed, elected officials again used the nation’s schools as a space to pit the virtues of U.S. democracy against the evils of communism — this time to an even greater degree than before. Congress created the “Zeal for American Democracy” program in 1947, which encouraged educators in public schools to exalt U.S. democracy, while glossing over McCarthy-era violations of free speech and freedom of association.

Throughout the century following the Civil War, teachers instructed White students in the South that the conflict was a struggle over states’ rights, fought by gallant Confederate soldiers. They learned that during the brief period of Reconstruction after the war, corrupt northern carpetbaggers and formerly enslaved men now eligible to vote drove basic civic and governmental institutions into the ground — and that race mixing was contrary to the law of man and God. As late as 1961, an Alabama textbook maintained that “slavery was the earliest form of social security in the United States.”

But the civil rights and women’s and gay and lesbian rights movements, as well as opposition to the Vietnam War, called into question the dominant vision of U.S. civics and history that had long prevailed in American classrooms. Demands for immigrants to assimilate were recast by underrepresented racial and ethnic groups as “cultural imperialism,” as questions increasingly arose about the desirability of building a common civic culture. Advocates created a pluralist, multicultural curriculum that featured voices seldom before included in history and civics curriculums, such as Frederick Douglass’s oration, “What to the Slave is the Fourth of July?” and the proceedings of the 1848 Women’s Rights Convention.

A conservative movement soon grew in opposition, with activists warning that “secular humanism” was creeping into schools and usurping religious, traditional family-centered values taught at home. The fact that the Supreme Court had outlawed school-sponsored prayer in public schools in 1962 — seen as a potential antidote to this trend — only fueled their ire.

By the 1980s, opponents began decrying multicultural education and ethnic studies as “political correctness,” and in 1992, they successfully derailed an attempt to establish national history standards and adopt the voluntary guidelines developed by dozens of civic organizations and educators. Lynne Cheney, chair of the National Endowment of the Humanities from 1986-1992, derided these efforts as a politicized, “grim and gloomy portrayal” of American history, focused excessively on women, ethnic and racial groups. The standards were rejected by the U.S. Senate in a 99-1 vote.

At the beginning of this century, concerns about American economic competitiveness prompted a renewed focus on reading and math under President George W. Bush’s No Child Left Behind Act and then on STEM (science, technology, engineering and math) subjects under President Barack Obama’s Educate to Innovate campaign. Both came at the expense of civics, history and related subjects.

As political polarization in the United States escalated, President Donald Trump denounced the New York Times’ 1619 Project, which put enslavement and discrimination at the center of the history of the United States. Trump claimed that such efforts taught children “to hate their own country.” He established the Advisory 1776 Commission, which declared that U.S. history, when properly taught, reveals the United States to be “the most just and glorious country in all of human history.”

In 2021, in an attempt to bridge these divides, over 300 experts with diverse political views recommended new guidelines for civics education. Their Roadmap To Educating for American Democracy calls for treating disagreement “as a feature, not a bug of democracy,” and an account of U.S. history “that is honest about the wrongs of the past without falling into cynicism, and appreciative of the founding of the United States without tipping into adulation.” Supported by six former secretaries of education, Republicans and Democrats and over 120 civic organizations, it was attacked by conservatives, who distorted its purpose and content and gave it an “F+.”

The bipartisan Roadmap has gone nowhere, and many states are going their own way. This is unsurprising. Efforts to establish national history and civics guidelines have always been subjected to withering criticism — just as attempts to ignore contested aspects of our past to foster national unity have only produced partisan divisions.

Understanding this history may well be the most important civics lesson of all.

Street Smart: Chaos to Clarity

Street Smart

Book Review of Chaos to Clarity by Marci Hopkins

by Hank Bitten, NJCSS Executive Director

As a history educator I am more comfortable with writing book review about historical events and biographies than I am about the personal struggles and accomplishments of ordinary people. The story in From Chaos to Clarity might best be understood from the pen of a social studies teacher as one from continuity and change over time.

The private lives of our students are often hidden from the smiles in the classroom, demonstration of skills on a test, clothes, or the extracurricular activities they participate in. Many who are victims of what is called a ‘mental health crisis’ are savvy at disguising what is deep inside of them. Although someone in the school community is likely to be the first responder to a student in crisis, the role of the classroom teacher is critical. The realities of food insecurity, divorce, emphasis on perfection, feelings of guilt, contribute to stress, alienation, and frustration. Chaos to Clarity provides a perspective on the life of a child, high school teenager, college student, young professional and parent in upscale suburban communities. Let me begin a review of this insightful book with three points that changed my way of thinking about children and teenagers.

  1. Are educators contributing to the mental health crisis children are experiencing?  In my college psychology classes, we debated if nature or nurture had the greater influence on the development of children. I sided with the behaviorists and understood the implications of my classroom environment, emphasis on test scores, comments supporting perfection and excellence, and how I might be influencing the way students studied history and valued or feared homework. As a teacher, I was committed to changing behavior; especially how students understood government, immigration, civil rights, their carbon footprint, and much more.

As an educator I am committed personally and professionally to the wellbeing of my students. In fact, I took a pledge committing to in locos parentis when I received my license to teach. I operated in the absence of parents to protect my students from fights, two fires in schools, several medical emergencies, on their bus ride to school, and on overnight school trips within and outside the United States. 

After reflecting on the lessons in Chaos to Clarity, it was likely my body language, comments on tests, and hidden messages that could be perceived by students differently than my intention depending on their family and/or home environment. This message is clear and concise in the personal story of Marci Hopkins regarding divorce, alcoholism, anger, physical abuse, fear, anxiety, stress, and peer relationships. Teachers may not create stress for students but they are contributing to their stress with expectations of perfection, excellence, demanding assignments, preparation for college, and the inherent values of academic success as a desired and necessary path to a career. These are commendable values and are important to every child’s education. The messages in Chaos to Clarity provide insight into the importance of communicating them in a sensitive and encouraging voice that builds self-confidence rather than threatening it.

2. How is the school environment contributing to the mental health crisis children are experiencing?  The school environment begins in the home with breakfast and likely continues, especially with middle school and high school students into the evening or late into the night. Chaos to Clarity provides an understanding of the importance of nutrition, love, and self-confidence.

There are an increasing number of students who experience food insecurity, lack of sleep, parents who put their own needs before those of their children, and angry or disappointing comments about schoolwork and grades. The walk or ride to school may be lonely, impacted by bullying, and/or a time of personal reflection about unrealistic aspirations. The ride or walk home is likely more stressful because the experiences of five or more academic classrooms emphasizing content standards and cognitive thinking, only one activity-based period without instruction, and lunch may also contribute to a negative emotional health of children. The daily routine, placement levels for reading and math, assessments that are well-intentioned but poorly designed each have a way of sending negative messages to the brain, with a permanent impact. Unfortunately, even for the most academically successful students, unlocking the door to an empty home after more than seven hours in school is one of disappointment and an opportunity for supporting addictive behaviors with time spent before a digital monitor providing dopamine to the brain with the viewing of photos, videos, or playing games. Although none of this is intentional, it is consistent and inherent in our home, culture, and educational environment.

3. How are students contributing to their own mental health crisis? The personal story of Marci Hopkins is one of addiction to alcoholism that first appeared in high school and continued for two decades. It is a disease of the brain and one where the symptoms can be disguised. I often think of addictive behaviors as starting with a specific event when someone is introduced to nicotine, alcohol, harmful substances, or caffeine. Each person’s body reacts differently to chemicals making the signs difficult to see.

Chaos to Clarity provides a perspective on addiction that changed my perspective. The signs of how we escape from the harmful consequences of academic disappointment, losses in athletic and academic competitions, escape from angry and loud parents, binge streaming for entertainment, seeking emotional happiness from the people we influence through social media, or desire for sexual intimacy contribute negatively to a child’s mental health. Instead, parents, educators, and friends need to bring awareness to the dangers of an indulgence that is pursued to fill the emptiness of acceptance and self-confidence.

The personal story of Marci Hopkins continues into college, her first jobs, marriage, relocation, and family. Her story is a roller coaster of starts and stops, curves and wrong turns, and crises and resilience. Although the message in Chaos to Clarity emphasizes her personal journey through spiritual and emotional development, the point of this review is to learn from her experiences as a child and teenager that contributed to her addiction and personal crisis. The mental health crisis in our society is real and serious. It contributes to loss of employment, divorce, and fractured relationships. The people in crisis are our students, nephews and nieces, and neighbors. While our sociological environment encourages us to be a bystander, our dedication to in loco parentis requires us to be observant, mindful of how our voice and behaviors might be harmful, and to report symptoms to administrators, counselors, and mental health professionals in our schools as soon as is possible.

Are we able to teach children how to be “street smart” in a time of helicopter parents, artificial intelligence, and complacency in society? When one is ‘street smart’ they understand people, the behaviors of people, the ability to know who they can trust, how to overcome challenges and disappointments, and seizing opportunities. It is an intelligence that develops from perspective, diversity, and experiences. Although the first lessons of being ‘street smart’ should begin in the home, they are most likely first learned in kindergarten as children are placed in a community of classmates from diverse cultures, homes, incomes, abilities, and multi-sensory experiences. Being ‘street smart’ is also understanding and learning how to survive in an environment that is constantly changing, filled with violence, war, disease, and destructive behaviors, and a civilization facing the existential threat of a changing climate, collapse of institutions, and unprecedented poverty.

Behind the Numbers: A Discussion for Social Studies & Sociology Students on the Future of Religion in America

Behind the Numbers: A Traditional Church Faces a New America

A Discussion for Social Studies & Sociology Students on the Future of Religion in America

Hank Bitten, Executive Director, NJ Council for the Social Studies

The free exercise of religious beliefs is written into our constitution and has been part of the framework of our democratic society and American identity since the Pilgrims arrived in 1620. The principle of the separation of church and state prevented America from having a religious institution or denomination supported by the state, it has enabled the proliferation of houses of worship, the establishment of colleges to train clergy, the dissemination of religious beliefs into our culture through art, literature, and music, and prayers in public places. Religious beliefs and the practices of denominational churches are part of the tapestry of America.

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” (First Amendment)

This is clearly evident in the First and Second Great Awakening, the Sunday School movement, and the missionary zeal in the 19th century to convert people to the Christian faith. The names of Jonathan Edwards, George Whitfield, Charles and John Wesley, Francis Asbury, Billy Sunday, Billy and Franklin Graham, Dwight Moody, Phoebe Smith, Mary Baker Eddy, James Dobson, Tim Keller, Oral Roberts, and Pat Robertson are just a few names that are part of several high school history textbooks.

In the first two chapters of the dissertation, “Behind the Numbers: A Traditional Church Faces a New America”, Rev. Larry Vogel, presents us with a turning point in the first two decades of the 21st century that is an opportunity for discussion, debate, and discernment.  The dissertation provides a sociological, anthropological, and theological perspective that is insightful in how evidence is used to support a claim or thesis.

The data from the U.S. Census Bureau presents a vision of America that is as influential today as Jean de Crèvecoeur’s “Letters from an American Farmer” were in 1782. Crèvecoeur tried to describe the ‘new American’ as industrious and religious. The experiences of living during and after the American Revolution changed the colonists from Europeans to Americans.  The ‘new American’ following the passage of the Immigration and Nationality Act of 1965 is from global origins and the ‘new American’ is Hispanic, African, and Asian.

By analyzing the census data in this dissertation, high school students will be able to make a claim regarding the importance of religion in American by 2050, the impact of immigration on society, the consequences of a society that is changing over time, and make predictions for the future. In a Sociology class, students can also survey their own community and compare the data with the national data in the U.S. Census.

“As for ethnicity, 61.6% of the US population is White alone (204.3 million), a decline from 223.6 million and 72.4% in 2010. Blacks who self-identified without any other racial combination increased slightly in number between 2010 and 2020 (from 38.9 to 41.1 million), but declined very slightly as a percentage of the population (from 12.6% to 12.4%). The Asian alone population of the US increased both numerically and proportionately. In 2010 14.7 M (4.8%) Americans identified as Asian alone. In 2020 that number swelled to 19.9 M (6%).” The Asian population is projected to more than double, from 15.9 million in 2012 to 34.4 million in 2060, with its share of nation’s total population climbing from 5.1 percent to 8.2 percent in the same period. (p. 58)

In the table below, the majority population in the United States declined 11% in ten years from 2010-2020. Will this trend continue to fall another 10% or will it be greater than 10% in this decade?

In high school social studies classes, teachers ask questions about our American identity. Students look at this over time by discussing how each century defined the emerging American identity? The demographics of what is happening to the religious beliefs of the ‘new American’ are important to our culture, economy, education, families, and government. Religion is perhaps the largest service industry in the United States with more than 100 million people attending worship regularly. The number of subscribers to weekly worship experiences is declining but this change is likely disguised as the ‘new American’ still believes in a supreme deity but expresses this belief differently than the way Crèvecoeur’s ‘American’ did. The insights in “Behind the Numbers: A Traditional Church Faces a New America” encourages the debate in the classroom and in the chancel. The analysis of the data provides a perspective of what life will be like in the United States at mid-century. Some will see this as an opportunity and others as a threat.

To begin our inquiry into the data, examine the population profile of the top ten states with the highest immigrant populations. (pp.66) Half of these states are in the Boston-New York-Philadelphia-Baltimore- Washington, D.C. corridor.  A third of these states are in the western region of the United States.

One of the striking observations in the census report is that these changes have occurred after 2000.

“The continued growth of the US population is due to immigration rather than to immigrant birth rates. All-in-all, the foreign-born US population in 2018 was nearly 14% of the total US population and their second-generation children were an additional 12.3% of the total population. This means that fully 25% of the current US population is the result of immigration and that the changing racial-ethnic profile of the US is due almost entirely to immigration in recent decades. As Taylor puts it: “Immigration is driving our national makeover.” (p. 67)

As you review the data in the graph below, consider the implications of this decline in your community and state.

Here are some questions to ask regarding this data?

  1. Will these demographic trends continue on the same trajectory over the next three decades or escalate?
  2. Will external events (i.e., climate, artificial intelligence, economic conditions, etc.) have a direct effect on immigration trends?
  3. Will the immigrant population move to other states as they have in the past?
  4. As the immigrant population of 2020 ages, how will this influence the ‘new American’ identity?
  5. As immigrants assimilate into American culture, will they be influenced by the religious institutions in America?

The Census Bureau predicts that the trend toward racial-ethnic diversity will continue: The non-Hispanic White population is projected to shrink over coming decades, from 199 million in 2020 to 179 million people in 2060—even as the U.S. population continues to grow. Their decline is driven by falling birth rates and a rising number of deaths over time as the non-Hispanic White population ages. In comparison, the White population, regardless of Hispanic origin, is projected to grow from 253 million to 275 million over the same period. (p. 236)

Dr. Vogel’s thesis claims that “the underlying support and stimulus for Global Christianity’s surge is the Bible translated into the vernacular. The Bible in whole or in part is available in over 1500 languages, including more than 650 African tongues. With the Bible in their own tongue, Christians in Africa and throughout the globe “can claim not just the biblical story, but their own culture and lore in addition.” (p. 82) However, his thesis also raises the counterargument that the Millennial generation (birth years 1981-1996) is leading the shift away from organized religion, specifically, Christian denominations. According to the Pew research from 2019, 40% of the Millennials (also Generation Y) identify as unaffiliated with 9% claiming a faith other than Christianity. The trend for Generation Z (birth years 1996-2010) will likely be higher.

The perspective of Dr. Mark Chaves of Duke University (and high school student of the author of this article), is that America will likely continue its religious identity in this century. The diversity of the American population will lead to changes, notably that non-Christian beliefs also lead to eternal life. Church membership and worship practices will likely change.  A new subculture within the religious and worshipping population may emerge in the 21st century.  The ‘new American’ will likely continue helping others in need by donating food, working in a soup kitchen, providing assistance after a disaster, building homes for the homeless, as the volunteer spirit will likely continue throughout this century. But this ‘new American’ may also be influenced by social media and artificial intelligence. Engage your students in exploring answers to these questions and possibilities.

George Hawley of the University of Alabama presents a strong counter argument regarding the demographics of the denominational church in 2022. He cites that 23 percent (almost one-fourth) of the population affiliated with a Christian denominational church are over the age of 65. He also observed that only 13 percent who attend church regularly are under the age of 30. This is not sustainable beyond 2050. Non-Christian religious traditions increased from 5% percent to 7% since 2010. In terms of actual numbers, 13 million Americans identify as atheists and 33 million or 10 percent) have no particular religious affiliation.  To place this in perspective, the populations of 49 states are less than 33 million people. The population of Texas is 31 million.

To add a second layer of analysis to our scaffold is the research of the Barna Group which used three factors in determining affiliation with a Christian Church.

  1. Christian identity with a denominational church
  2. Regular worship attendance
  3. Placing faith as a high priority

The data reports that 25% of the American population of 330 million people are practicing Christians. In 2000, the number was 45%!  (p. 113) Although weekly church attendance continues to decrease in both Protestant and Roman Catholic churches, the diversity of Roman Catholic congregations appears positive, especially if the United States will continue as a Christian country.  “Nearly 40% of Catholic churches are either predominantly or very much non-White. In 2014, The Center for Applied Research in the Apostolate (CARA) study of RCC parishes, 323 out of 846 responding parishes could be identified as multi-cultural parishes.

By using the data below, ask this question: ‘Why is Roman Catholic weekly attendance decreasing in the first quarter of this century and Protestant weekly attendance showing a slight increase?’  (Note: the years on the y axis appear to have 1983-1986 reversed with 1995-1996)

This article reflects the data in Chapters 1 and 2 of the dissertation. Chapters 3, 4, 5 include prescriptive information on a case study of the Lutheran Church and information about other denominations. Chapters 4 and 5 include a theological analysis of church history and the inclusion of all people.

https://scholar.csl.edu/phd/146/

Behind the Numbers: A Traditional Church Faces a New America

Larry Vogel, Concordia Seminary, St. Louis

Date of Award  5-19-2023

Abstract

The dissertation examines membership data for The Lutheran Church—Missouri Synod (LCMS) from the mid-1970s to the present. It considers the analysis of LCMS decline by two scholars, George Hawley and Ryan MacPherson, who independently proposed that LCMS membership decline was internal in causation due to diminished birthrates and fewer young families. While acknowledging the reality of such internal decline, this dissertation argues that the lack of external growth is a greater cause for LCMS decline. Its lack of external growth is due primarily to the racial and ethnic homogeneity of the LCMS and its failure effectively to evangelize the increasingly diverse American population. This indicates a theological weakness: a failure to teach and emphasize the catholicity of the church adequately in LCMS catechesis and dogmatic theology.

Recommended Citation

Vogel, Larry, “Behind the Numbers: A Traditional Church Faces a New America” (2023). Doctor of Philosophy Dissertation. 146.     https://scholar.csl.edu/phd/146

CHAPTER ONE………………………………………………………………………………………………………. 12

DEMOGRAPHIC CHANGE IN THEORY, REALITY, AND APPLICATION …………………..12

THE DEMOGRAPHIC TRANSITION—A GLOBAL PHENOMENON………………………….. 12

Demographics Defined ……………………………………………………………………………………………….. 12

The First Demographic Transition ………………………………………………………………………………… 13

The Second Demographic Transition……………………………………………………………………………… 17

Cause of the Demographic Transition …………………………………………………………………………… 23

US DEMOGRAPHICS ………………………………………………………………………………………………. 24

EFFECTS OF THE DT ………………………………………………………………………………………………. 27

Primary Effects: Declining Births, Increasing Age………………………………………………………….. 27

Secondary Effects: Changes in Female Life Patterns and Family Formation …………………….. 32

RESPONSES TO DEMOGRAPHIC CHANGE………………………………………………………………40

Responses to the Demographic Transition: A Survey………………………………………………………..41

China’s Response to Demographic Transition………………………………………………………………… 42

Brazil’s Response to Demographic Transition………………………………………………………………… 45

The European Response to Demographic Transition ………………………………………………………. 47

The North American Response to Demographic Transition……………………………………………… 50

THE CHANGING DEMOGRAPHIC PROFILE……………………………………………………………. 57

New America: Older and More Female………………………………………………………………….. … 58

New America: Greater Diversity…………………………………………………………………………… …. 58

CHAPTER TWO …………………………………………………………………………………………………….. 68

THE DEMOGRAPHIC CHALLENGE AND RELIGION……………………………………………….. 68

DEMOGRAPHIC CHANGE AND RELIGIOSITY—A WORLD TOUR …………………………. 68

DT and Religion in Asia ……………………………………………………………………………………………… 68

DT and Religion in Latin America………………………………………………………………………………… 74

DT and Religion in Africa …………………………………………………………………………………………… 78

DT and Religion in Europe …………………………………………………………………………………………. 85

DT and Religion in the United States: Six Trends…………………………………………………………… 92

The Millennial Challenge……………………………………………………………………………………………. 96

The Challenge of Multiethnic America ………………………………………………………………………. 100

The Challenge of Family Decline……………………………………………………………………………….. 102

The Challenge of Income Inequity …………………………………………………………………………….. 104

Conclusion: DT and Religion in America…………………………………………………………………….. 106

DEMOGRAPHIC TRANSITION AND DECLINE IN AMERICAN CHRISTIANITY…….108

Rise of the Religiously Unaffiliated and the DT……………………………………………………………. 109

The Healthiest Churches……………………………………………………………………………………………. 118

THE NEW AMERICA IN THE ROMAN CATHOLIC CHURCH…………………………………. 123

A Church in Crisis: Flight from the Roman Church …………………………………………………….. 125

A Church’s Hidden Strength: The Diversity of American Roman Catholics…………………….. 127

THE NEW AMERICA IN THE PRESBYTERIAN CHURCH IN AMERICA ……………….. 133

A History of Struggle ………………………………………………………………………………………………. 133

Growth in the PCA through Doctrinal Fidelity and Outreach ……………………………………….. 142

Reflection and Redirection ………………………………………………………………………………………. 144

My Story: Rev. Samson Occum, 1787, Mercer County

My Story: Rev. Samson Occum, 1787 Mercer County

Visit of Rev. Samson Occum to the Lenape at New Stockbridge

Samson Occum, leader of the New England Brothertown religious movement (not to be confused with the NJ Brotherton community), had a long association with the Delaware Indians.  After his time as Eleazar Wheelock’s first Indian pupil, Occum became a minister.  Based upon his success in religious education, Wheelock began his Indian School in Connecticut, where his first two pupils were Delaware Indian boys from John Brainerd’s Bethel Mission settlement in present-day Monroe Township, New Jersey. The Delaware (Lenape) supported the French in the French and Indian War and by 1777, many had left New Jersey for areas of New York and western Connecticut. By 1802, the assimilation with the Allegheny and Oneida was complete.  (See The Brotherton Indians of New Jersey, 1780)

Use the documents below to discuss and investigate the following questions:

  1. What motivated Samson Occum to become involved with Native Americans?
  2. How did decisions affect the livelihood of the Lenape and Delaware Valley Indians?
  3. Was New Stockbridge a suitable place for the migration of the Lenape and other native Americans?
  4. Do you think the travels of Rev. Samson Occum were planned in advance or were they a response to the letter from the Native Americans at New Stockbridge dated Nov. 28, 1787.
  5. What was traveling in New Jersey like for Rev. Occum (or anyone)?
  6. Comment on five days in Rev. Occum’s journal.

The following information details Occum’s visit to Brotherton and Weekping (Coaxen):

From Love’s Life of Occom (p. 276):

Fundraising mission of Samson Occom and others to New York, New Jersey & Pennsylvania:

November 28, 1787 (underlining is for emphasis)

To all Benevolent Gentlemen, to Whom these following lines may make their appearance.

We who lately mov’d from Several Tribes of Indians in New England, and Setled (sic) here in Oneida Country. And we also Muhheeconnuck Tribe, who lately came from Housotonuk alias Stockbridge, and have settled in Oneida, And finding it our indispensible (sic) Duty to maintain the Christian Religion amongst ourselves in our Towns, And from this Consideration, Some of us desired our Dear Brother, the Rev d Samson Occom, to give us a visit, and accordingly, he came up two years ago this Fall, and he was here a few Days; and his preaching came with great weight upon our Minds. And he has been here two Summers and Falls since. And we must confess to the Glory of God, that God has made him an Eminant (sic) Instrument amongst us, of a Great and Remarkable Reformation. And have now given him a Call to Settle amongst us, and be our Minister that we may enjoy the glorious Doctrines and ordinances of the New Testament.

And he has accepted our Call. But we for ourselves very weak, we c’d do but very little for him. And we want to have him live comfortable.

The late unhappy wars have Stript (sic) us almost Naked of everything, our Temporal enjoyments are greatly lesstened (sic), our Numbers vastly diminished, by being warmly engaged in favour of the United States. Tho’ we had no immediate Business with it, and our Spiritual enjoyments and Priviledges (sic) are all gone. The Fountains abroad, that use to water and refresh our Wilderness are all Dryed up, and the Springs that use to rise near are ceased. And we are truly like the man that fell among Thieves, that was Stript (sic), wounded and left half dead in the high way. And our Wheat was blasted and our Corn and Beans were Frost bitten and kill’d this year. And our moving up here was expensive and these have brought us to great Necessity And these things have brought us to a resolution to try to get a little help from the People of God, for the present; for we have determined to be independent as fast as we can, that we may be no longer troublesome to our good Friends, And therefore our most humble Request and Petition is, to the Friends of the Kingdom of Jesus Christ, [that they] would take notice of us, and help us in encourageing (sic) our Dear Minister, in Communicating Such Things that may Support him and his Family. This is the most humble request and Petition of the Publicks (sic) true Friend & Brothers

ELIJAH WIMPEY

DAVID FOWLER

JOSEPH SHAUQUETHGENT

HENDRECH AUPAUMUT

JOSEPH QUAUNCKHAM

PETER POHQUENUMPEC

New-Stockbridge (NY)

Novr 28: 1787

Native Americans from Stockbridge, MA moved to this location during the American Revolution. The Stockbridge, refuges of tribes mainly of adjoining New York that had settled in the “prayer town” of Stockbridge, Massachusetts, accepted an invitation of the Oneidas to live and share on their reservation in New York. Stockbridge, NY was incorporated in 1791.

Brotherton, Novr 29: 1787.

Conn. Hist. Soc., Indian Papers

A journal of the daily travel of the Rev. Samson Occom in New Jersey

From Occom’s Journal – portions of above-referenced trip [edited by RW for clarity].

December 28, 1787: New Windsor, New York

December 29, 1787: Mr. Brewsters at Blooming Grove; Robinsons Tavern; Florida (NY)

December 30, 1787: Warwick (NY)

December 31, 1787: Mr. Smith’s Public House

January 1, 1788: To Rev. Baldwin’s house and lodged.

January 2, 1788: Went to Parsippany to Mr. Grovers and then back towards Rev. Baldwin.

January 3, 1788: In same area.

January 4, 1788: Called at Rev. Green’s and then went to Mr. Chapmans at Newark mountains [Jebediah Chapman was the master of the Orange Dale Academy. In 1790, Occom sent New Stockbridge resident John Quinney to the Academy.] Went to Crain’s Town and lodged with at Mr. Crain’s.

January 5, 1788: Set off for Horse Neck and put up at Esq. Crain’s. (Horse Neck Tract is present day Caldwell, Fairfield, Verona, Cedar Grove, and Essex Fells.)

January 6, 1788: After meeting, went on about three or four miles and lodged there.

January 7, 1788: Towards Morristown, stopped at Mr. Grover’s and later lodged at Morristown.

January 8, 1788: Went to Basking Ridge and attended the funeral of Rev. Canada’s daughter.

January 9, 1788: Got to Mill Stone and put up at a tavern.

January 10, 1788: At noon, arrived at Dr. Witherspoon’s house at Prince Town. Left and traveled to Black Horse Tavern (Columbus, Burlington County, New Jersey).

January 11, 1788: After eating, went on again. Got to Quakson towards night where there were three or four families of Indians, we called in at one, and they appeared extremely poor, so we went on and put up at a tavern [Red Lion?]. It was cold and we set up long and I was ill with a cold and cough.

January 12, 1788: After breakfast, set off again and got to Agepelack [Edgepillock] some time before night. Stopped and stayed at Friend Mytop’s house. I was very poor with my cold and coughed much.

Sabbath, January 13, 1788: Felt a little better and about 11 went to meeting, and there was not many people they had but little notice. I spoke from the Words, that which is wanting &c and the people attended well. After the service I went home with Daniel Simon to his mother-in-laws house [Widow Calvin] and stayed there all the week. Daniel Simon lost an only child this week and I preached a funeral discourse from the Words Set thy House &c and we had singing meetings every night, and prayed with them and gave them a word of exhortation.

Sabbath, January 20, 1788: Preached here again and it was very bad traveling, and there was a considerable number of people collected, and I spoke from [ ] and the people attended well, and after the meeting went back to Widow Calvin’s [widow of Stephen Calvin, son-in-law of Weequehela] and in the evening people came together and we had an exercise with Christian cards and we sang and prayed and it was a solemn time. Many were affected, and the people were very loath to leave the place & they stayed late.

January 21, 1788: We were up early and got ready as soon as we could. We took leave of the family and others came to take leave of us, and so we directed our course to Philadelphia and in the evening we got to the river against the City and we put up in a tavern one Friend Cooper.

February 22, 1788: About 10 we left Philadelphia and it was bad crossing the river. We went on ice most of the way over, and it was a cold day, and in the evening we got to Moorestown and Brother David [David Fowler] was sick, & Peter [Pauquunnuppeet] went [to] Agepelack, and dined and lodged in a tavern.

February 23, 1788: I went to Quakson [Coaxen] and left David very sick [at Moorestown] and got there before noon, and put up at a public house. In the afternoon, went to an Indian house, and towards night went to a public house.

February 24, 1788: About 11 went to meeting to a meeting house which Mr. John Brainerd used to preach to a number of Indians and there was considerable [number] of people and I spoke from Acts XI.26 and some time towards night, we went to Mount Holly, got there near sun set and we put up at Dr. Ross and David was very sick, and here we stayed some days, and I preached four times in this place.  (Acts 11:26 – “Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were call Christians first at Antioch.”)

February 29, 1788: I left Mount Holly and left David there as he was not well enough to set out. I got to Trenton in the evening. Called on Rev. Armstrong, but he was not home, so I went to a public house.

March 1, 1788: Went back to Bordentown.

March 2, 1788: Preached at Bordentown, went back to Trenton.

March 3, 1788: Went to the meeting house at Trenton and there were considerable people. In the afternoon, I went back to the Draw Bridge (at Bordentown) and had an evening meeting with a vast number of people.

March 4, 1788: David and I set off pretty early and we got to [      ] and lodged at Dutch Tavern.

March 5, 1788: Went to New Brunswick. David left a bundle and had to go back. At New Brunswick, went to see Rev. Munteeth, and then to Dr. Scott. At Dr. Scott’s, Peter was found; he had been straggling about a fortnight. In the evening there was a society and I spoke a few words by way of exhortation. Afterwards, we returned to Dr. Scott’s, where we lodged.

March 6, 1788: Visited several houses, and preached at the Presbyterian church. There was a large number of people. I lodged at Dr. Scott’s and David and Peter lodged in another house.

My Story: Rev. John Brainard & the Delaware Indians, 1759-1789

My Story: Rev. John Brainerd

Exploring Native American Sources Over a 30 Year Period

John Brainerd was born on February 28, 1720 in Haddam, CT. He had a vision to educate Native Americans in the colonies of New England and the Mid-Atlantic, including New Jersey. He graduated from Yale College in 1746 and received a Masters Degree from The College of New Jersey (Princeton) in 1749. He was a Presbyterian minister in Newark and New York before the French and Indian War. Her served as a chaplain in the Colonial Army during the French and Indian War, possibly between 1756 and 1759. He ministered to Christian Indian villages in Cranbury, Bridgetown, Mount Holly, Newark, and Deerfield in New Jersey. He also ministered to Native American communities in Pennsylvania and Connecticut. His brother David also ministered to Native Americans but died before John graduated from Yale.  John Brainerd was married twice. His first wife, Experience Lyon died in 1757, while John Brainerd was with the Colonial Army. The two children she gave birth to, died in their first year. He remarried Hannah Spencer from Lynn, MA (also Haddam, MA) in 1664.

These were the years of the Great Awakening and prominent clergy such as John and Charles Wesley, George Whitefield and Jonathan Edwards preached the Bible, wrote songs, started schools, and ministered to colonial populations.

The French and Indian War, tough economic times after the French and Indian War, and the separation from England following the Declaration of Independence had a significant impact on the clergy who were supported by the Anglican Church of England, the Presbyterian Church of Scotland, and the Reformed Church in the Netherlands. Most clergy returned to England after the Declaration of Independence. John Brainerd, Samson Occum, and Francis Asbury are prominent clergy who ministered to people in New Jersey.

“IN the year 1777, at fifty-seven years of age, Mr.-Brainerd removed from Brotherton to Deerfield, in Cumberland County, N.J., and took charge of the church there. He still seems to have retained some oversight of the mission. In 1778, 1779, and1780, up to the year of his death, the Synod of New York and Philadelphia voted that ”the interest on the Indian fund be paid to Mr. Brainerd for his services among the Indians. “To the last of life he seems to have clung to his little flock, his first love, and his brethren did their best in a time of war to sustain him. Brotherton, the Indian settlement which he had aided to build up, and where for fifteen years he had resided, was situated in what is now a prosperous and pleasant rural neighborhood, near the present Shamong station, on the Raritan and Delaware Bay Railroad, about forty miles from Philadelphia. The “Historical Collections of New Jersey “give the following description:

“Edgepelick (or Indian Mills) is the name of a locality about three miles north of Atsion, where was the last Indian settlement in the State. The remnant of the tribe, consisting of about one hundred souls, emigrated to the West nearly half a century since. There is, however, a single family, but of mixed breed, residing in the vicinity ,in a log hut. Brainerd, the missionary, for a time resided among the Indians at this place. His dwelling-house stood about eight rods south of the saw-mill of Godfrey Hancock, on rising ground,  the site of which is still marked by depression, showing the precise spot where the cellar was. Within a few rods is the spring from which the family obtained water. The natives had a saw-mill on the site of Nicholas. Thompson’s mill, a quarter of a mile northeast of Brainerd’s house. Their burying-ground was on the edge of the pond about forty rods northwest of the same dwelling. In the vicinity stood their church, built of logs, and destroyed about thirty-five years since. After the Indians left, it was used by the whites for public worship.” (pp. 413, 14)

Use the sources below to discuss the following and debate the advantages and disadvantages of the proposed decision.

  1. What motivated young men from notable families to serve rural and Native American populations?  Was this the result of their college education, financial incentives, or personal motivation?
  2. How did conflict and war present barriers to the clergy who wanted to minister to people in a congregation or community?
  3. Was their motivation to preach the Word of God, educate Native American populations, or develop a larger church organization similar to what was established in Europe?
  4. Discuss the barriers John Brainerd faced in his travels, family life, with decisions of colonial governments, livelihood, and in ministering to people in need.

Decision: If you were John Brainerd, would you continue your ministry to Native Americans in New Jersey, or accept a position at an established congregation in a populated New Jersey community? (i.e. Newark, Princeton, Perth Amboy, New Brunswick, etc.)

Journal of John Brainerd (January 1761 – October 1762)

The Life of John Brainerd (1720-1781)  (Read pp. 409-420)

All related documents

Eleazar Wheelock, letter, to Mr. Whitefield, 1759 November 3

Manuscript Number 759603

Date 3 November 1759

Abstract: Eleazar Wheelock writes of the progress at his school, and of the conditions under which he looks for more Indian pupils as well as public charity. He also mentions the ordination of Occom.

Eleazar Wheelock, letter, to George Whitefield, 1761 July 4

Manuscript Number 761404

Date 4 July 1761

Abstract: Eleazar Wheelock writes to George Whitefield about first Occom’s mission to the Oneidas, and about the difficulties of teaching Indian students. He mentions the idea of appealing to the Earl of Dartmouth for charity.

Eleazar Wheelock, letter, to John Brainerd, 1765 January 14

Manuscript Number 765114.3

Date 14 January 1765

Abstract: Wheelock writes to Brainerd about setting up a meeting with the Connecticut Board of Commissioners, and the proposed fundraising trip to England, which is complicated by a renewal of the Mason Land Case.

John Brainerd, letter, to Eleazar Wheelock, 1766 September 16

Manuscript Number 766516.1

Date 16 September 1766

Abstract: Brainerd writes about the apprehension of the murderers of two Indian women, includes letters from Francis Alison and John Ewing recommending John G. Kals as a teacher and missionary, and gives his own recommendation of Kals, with reservations.

Eleazar Wheelock, letter, to Samson Occom, 1772 May 26

Manuscript Number 772326.2

Date 26 May 1772

Abstract: Wheelock asks Occom to join the mission of McClure and Frisbie to Muskingum.

My Story: Cristofel and John Vought, Hunterdon County, NJ 1776

My Story: Christofel and John Vought

Hunterdon County, 1776

Everyone living in New Jersey in 1776 was faced with the difficult decision of remaining quiet, supporting the movement toward independence being debated in the Continental Congress, or remaining loyal to the King of England and Britain. Families, communities, and the population in New Jersey was divided. People were divided because of their location with many Loyalists living near the Hudson River and New York City where the British assembled a large military and naval force and Patriots living near the Delaware River and Philadelphia where the Continental Congress was meeting.

The battle for independence was also a civil war. Revolutionaries made life exceedingly hard for many with sympathies for the British cause, seizing their property, accusing neighbors of sedition and having them arrested and placed in local jails, boycotting their businesses, and tarring and feathering them. If you were the victim of any of these abuses, you had to consider moving to British-held New York, to the Canadian provinces or to England.

In Hunterdon County, near the village of Clinton and Lebanon, the family of John Vought sided with the British. They were Loyalists living among neighbors who supported the Patriot or the American cause for independence. As a result, they faced difficult decisions.

The Voughts came to America in 1710 from the Palatinate area of the Holy Roman Empire (Germany). This productive agricultural and mining region was frequently invaded and people of the Protestant faith migrated to America in the 18th century. Many moved to New Jersey and Pennsylvania. They likely traveled on the Rhine River to Amsterdam and then on a clipper ship to New York or Philadelphia.

Christofel Vought built a home in 1759, during the French and Indian War on a 258-acre farm. He built a reputation in his community as a market for food supplies. Sometime in the 1770s he transferred ownership of the home to his son, John. On June 24, 1776, John Vought was part of a group of approximately twenty-five loyalists who attacked the home and tavern of Captain Thomas Jones. The tavern was also a recruiting station for the Hunterdon County Militia.  John Vought and the other Loyalists beat Jones and “plundered and robbed the house.”

The raid on the Jones property drew a swift reaction from the Provincial Congress of New Jersey and the adopted the following resolution two days later.  The minutes of their June 26, 1776 session state:

“Whereas it appears, from authentick [sic] information, that certain disaffected persons, in the County of Hunterdon, have confederated for the purpose of opposing the measures of the Continental and Provincial Congresses, and have even proceeded to acts of open and daring violence; have plundered and robbed the house of Captain Jones; have beaten, wounded, and otherwis [sic] abused the friends of freedom in said County, and now publickly [sic] declare, that they will take up arms and engage in behalf of the King of Great Britain, the avowed and implacable enemy of the United Colonies. In order to put an effectual stop to a combination so hostile and dangerous,

“It is resolved unanimously, That Lieutenant-Colonel Ten Eick, and Major Berry, take to their aid such a number of the militia, properly officered and armed, of the Counties of Hunterdon and Somerset, as they may think necessary, and proceed, without delay, to the said County of Hunterdon, in order to apprehend such insurgents and disaffected persons as this Congress shall direct.”

John Vought and his father, Christofel, spent five days in prison at the Hunterdon County Courthouse in Trenton.

During the winter of 1776-77 when the British occupied New York City and Philadelphia, John and Christopher Vought had to decide what they would do:

Should they go to New Brunswick, about 25 miles away, to enlist in the Loyalist troops known as the New Jersey Volunteers?

  1. Should they remain in their home and wait for the British to control New Jersey and Pennsylvania?
  2. Should they leave their home and start a new life in New York City, where they should be protected?
  3. Should they move to Canada and begin a new life?
  4. What would likely be the consequences of each decision for them and their family?

My Story: Rev. John Brainerd, Cumberland County 1751-1781

My Story: Rev. John Brainerd

Exploring Native American Sources Over a 30 Year Period

John Brainerd was born on February 28, 1720 in Haddam, CT. He had a vision to educate Native Americans in the colonies of New England and the Mid-Atlantic, including New Jersey. He graduated from Yale College in 1746 and received a Masters Degree from The College of New Jersey (Princeton) in 1749. He was a Presbyterian minister in Newark and New York before the French and Indian War. Her served as a chaplain in the Colonial Army during the French and Indian War, possibly between 1756 and 1759. He ministered to Christian Indian villages in Cranbury, Bridgetown, Mount Holly, Newark, and Deerfield in New Jersey. He also ministered to Native American communities in Pennsylvania and Connecticut. His brother David also ministered to Native Americans but died before John graduated from Yale.  John Brainerd was married twice. His first wife, Experience Lyon died in 1757, while John Brainerd was with the Colonial Army. The two children she gave birth to, died in their first year. He remarried Hannah Spencer from Lynn, MA (also Haddam, MA) in 1664.

These were the years of the Great Awakening and prominent clergy such as John and Charles Wesley, George Whitefield and Jonathan Edwards preached the Bible, wrote songs, started schools, and ministered to colonial populations.

The French and Indian War, tough economic times after the French and Indian War, and the separation from England following the Declaration of Independence had a significant impact on the clergy who were supported by the Anglican Church of England, the Presbyterian Church of Scotland, and the Reformed Church in the Netherlands. Most clergy returned to England after the Declaration of Independence. John Brainerd, Samson Occum, and Francis Asbury are prominent clergy who ministered to people in New Jersey.

“IN the year1777, at fifty-seven years of age, Mr.-Brainerd removed from Brotherton to Deerfield, in Cumberland County, N.J., and took charge of the church there. He still seems to have retained some oversight of the mission. In 1778, 1779, and1780, up to the year of his death, the Synod of New York and Philadelphia voted that ”the interest on the Indian fund be paid to Mr. Brainerd for his services among the Indians. “To the last of life he seems to have clung to his little flock, his first love, and his brethren did their best in a time of war to sustain him. Brotherton, the Indian settlement which he had aided to build up, and where for fifteen years he had resided, was situated in what is now a prosperous and pleasant rural neighborhood, near the present Shamong station, on the Raritan and Delaware Bay Railroad, about forty miles from Philadelphia. The “Historical Collections of New Jersey “give the following description:

“Edgepelick (or Indian Mills) is the name of a locality about three miles north of Atsion, where was the last Indian settlement in the State. The remnant of the tribe, consisting of about one hundred souls, emigrated to the West nearly half a century since. There is, however, a single family, but of mixed breed, residing in the vicinity ,in a log hut. Brainerd, the missionary, for a time resided among the Indians at this place. His dwelling-house stood about eight rods south of the saw-mill of Godfrey Hancock, on rising ground,  the site of which is still marked by depression, showing the precise spot where the cellar was. Within a few rods is the spring from which the family obtained water. The natives had a saw-mill on the site of Nicholas. Thompson’s mill, a quarter of a mile northeast of Brainerd’s house. Their burying-ground was on the edge of the pond about forty rods northwest of the same dwelling. In the vicinity stood their church, built of logs, and destroyed about thirty-five years since. After the Indians left, it was used by the whites for public worship.” (pp. 413, 14)

Use the sources below to discuss the following and debate the advantages and disadvantages of the proposed decision.

  1. What motivated young men from notable families to serve rural and Native American populations?  Was this the result of their college education, financial incentives, or personal motivation?
  2. How did conflict and war present barriers to the clergy who wanted to minister to people in a congregation or community?
  3. Was their motivation to preach the Word of God, educate Native American populations, or develop a larger church organization similar to what was established in Europe?
  4. Discuss the barriers John Brainerd faced in his travels, family life, with decisions of colonial governments, livelihood, and in ministering to people in need.

Decision: If you were John Brainerd, would you continue your ministry to Native Americans in New Jersey, or accept a position at an established congregation in a populated New Jersey community? (i.e. Newark, Princeton, Perth Amboy, New Brunswick, etc.)

Journal of John Brainerd (January 1761 – October 1762)

The Life of John Brainerd (1720-1781)  (Read pp. 409-420)

All related documents

Eleazar Wheelock, letter, to Mr. Whitefield, 1759 November 3

Manuscript Number 759603

Date 3 November 1759

Abstract: Eleazar Wheelock writes of the progress at his school, and of the conditions under which he looks for more Indian pupils as well as public charity. He also mentions the ordination of Occom.

Eleazar Wheelock, letter, to George Whitefield, 1761 July 4

Manuscript Number 761404

Date 4 July 1761

Abstract: Eleazar Wheelock writes to George Whitefield about first Occom’s mission to the Oneidas, and about the difficulties of teaching Indian students. He mentions the idea of appealing to the Earl of Dartmouth for charity.

Eleazar Wheelock, letter, to John Brainerd, 1765 January 14

Manuscript Number 765114.3

Date 14 January 1765

Abstract: Wheelock writes to Brainerd about setting up a meeting with the Connecticut Board of Commissioners, and the proposed fundraising trip to England, which is complicated by a renewal of the Mason Land Case.

John Brainerd, letter, to Eleazar Wheelock, 1766 September 16

Manuscript Number 766516.1

Date 16 September 1766

Abstract: Brainerd writes about the apprehension of the murderers of two Indian women, includes letters from Francis Alison and John Ewing recommending John G. Kals as a teacher and missionary, and gives his own recommendation of Kals, with reservations.

Eleazar Wheelock, letter, to Samson Occom, 1772 May 26

Manuscript Number 772326.2

Date 26 May 1772

Abstract: Wheelock asks Occom to join the mission of McClure and Frisbie to Muskingum.

Our Story: Should the Lenni Lenape Support the British, Patriots, or Remain Neutral?

Our Story: Should the Lenni Lenape Support the British, Patriots, or Remain Neutral?

Delaware River Valley, Warren County, 1778

The Lenni-Lenape from New Jersey had already begun to leave by the start of the American Revolution. The Lenape were a divided people with only a small number remaining in the Garden State, while most moved north or west.   The Lenni-Lenape that remained in New Jersey during the American Revolution played a significant role.

During the American Revolution, many Lenni-Lenape attempted to stay neutral at the beginning of the war.  However, they were soon divided as some joined with the British, while others sided with the Patriots. In 1778, the United States signed the Treaty of Fort Pitt with the Lenape who sided with the Patriots. Unfortunately, promised supplies were not delivered, and villages of friendly natives were attacked.  In the end, the results were disastrous for the many Lenni-Lenape no matter what side they took.

The outbreak of the American Revolution had great consequences for the Lenni-Lenape. Answer each question below.  Your response should be at least ONE full paragraph.

  • Why did many Lenni-Lenape leave New Jersey at the beginning of the American Revolution. 
  • From the perspective of the Lenni-Lenape, do you think this was the best decision or how long should they have waited before making a decision to leave?
  • Was it possible for the Lenni-Lenape to remain neutral? Explain the advantages and disadvantages of neutrality, declaring allegiance to the British, and supporting the Patriots at the start of the American Revolution?

Many historians have concluded that the Native Americans played a shadowy but important role during the American Revolution. Answer each question below. 

  • To what extent was the role of the Native Americans important to either side during the American Revolution?
  • Identify ONE critical factor that may have been used in the decision-making process of the Lenape to sign the Treaty of Fort Pitt.

Read the excerpt from Article II of the Treaty of Fort Pitt (1778).  Read and analyze the excerpt and answer the following guided questions:

1. Write one sentence summarizing Article II.

2. Is the text of Article II consistent with the text of the Declaration of Independence? What was happening at the time in history this excerpt was written?

“He has excited domestic insurrections amongst us, and has endeavored to bring on the inhabitants of our frontiers, the merciless Indian Savages, whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.” (Excerpt from the Declaration of Independence)

3. Identify a Claim and Argument regarding the decision of the Lenape to sign to Treaty of Fort Pitt?

Article II from the Treaty of Fort Pitt, 1778

“That a perpetual peace and friendship shall from henceforth take place, and subsist between the contracting: parties aforesaid, through all succeeding generations: and if either of the parties are engaged in a just and necessary war with any other nation or nations, that then each shall assist the other in due proportion to their abilities, till their enemies are brought to reasonable terms of accommodation: and that if either of them shall discover any hostile designs forming against the other, they shall give the earliest notice thereof that timeous measures may be taken to prevent their ill effect.”  Treaty of Fort Pitt