Unseen Fences: How Chicago Built Barriers Inside its Schools

Northern public schools are rarely ever centered in national narratives of segregation. Yet as Thomas Sugrue observes, “even in the absence of officially separate schools, northern public schools were nearly as segregated as those in the south.”[1] Chicago Illustrates this, despite the Jim Crow laws, the city developed a racially organized educational system that produced outcome identical to those segregated in southern districts.  The city’s officials celebrated equality while focusing on practices that isolated black students in overcrowded schools. The north was legally desegregated and was not pervasive but put into policies and structures of urban governance.

This paper argues that Chicago school segregation was intentional. It resulted from a coordinated system that connected housing discrimination, political resistance to integration, and targeted policies crafted to preserve racial separation in public schools. While Brown v. Board of Education outlawed segregation by law, Chicago political leaders, school administration, and networks maintained it through zoning, redlining, and administrative manipulation. Using both primary source, newspapers NAACP records, and a great use of historical scholarship, this paper shows how segregation in Chicago was enforced, defended, challenged, and exposed by the communities that it harmed.

The historical context outlined above leads to several central research questions that guide this paper. First, how did local governments and school boards respond to the Brown v. Board of Education decision, and how did their policies influence the persistence of segregation in Chicago? Second, how did housing patterns and redlining contribute to the continued segregation of schools? Third, how did the racial dynamics of Chicago compare to those in other northern cities during the same period?

These questions have been explored by a range of scholars. Thomas Surgue’s Sweet Land of Liberty provides the framework for understanding northern segregation as a system put in the local government rather than state law. Sugrue argues that racism in the north was “structural, institutional, and spatial rather than legal, shaped through housing markets, zoning decisions, and administrative policy. His work shows that northern cities constructed segregation through networks of bureaucratic authority that were hard to challenge. Sugrue’s analysis supports the papers argument by demonstrating that segregation in Chicago was not accidental but maintained through everyday decisions.

Philip T.K. Daniel’s scholarship deepens this analysis of Chicago by showing how school officials resisted desegregation both before and after Brown v. Board. In his work A History of the Segregation-Discrimination Dilemma: The Chicago Experience, Daniel shows that Chicago public school leaders manipulated attendance boundaries, ignored overcrowding schools, and defended “neighborhood schools” as the way to preserve racial separation. Daniel highlights that “in the years since 1954 Brown v. Board of Education decision, research have repeatedly noted that all black schools are regarded inferior.”[2] Underscoring the continuing of inequality despite federal mandates. Daniel’s findings reinforce these papers claim that Chicago’s system was made intentional, and the local officials played a high role in maintaining segregation.

Dionne Danns offers a different perspective by examining how students, parents, and community activists responded to the Chicago public school’s discriminatory practices. In Crossing Segregated Boundaries, her study of Chicago’s High School Students Movement, Danns argues that local activism was essential to expose segregation that officials tied to hide. She shows that black youth did not just fix inequalities of their schools but also developed campaigns, boycotts, sit-ins, which challenged Chicago Public School officials and reshaped the politics of education. Danns’ work supports the middle portion of this paper, it analyzes how community resistance forced Chicago’s segregation practices in a public view.

Paul Dimond’s Beyond Busing highlights how the court system struggled to confront segregation in northern cities because it did not connect with the law. Dimond argues that Chicago officials used zoning, optional areas, intact busing, and boundaries to maintain separation while avoiding the law. He highlights that, “the constant thread in the boards school operation was segregation, not neighborhood,”[3] showing that geographic justification was often a barrier for racial intent. Dimond’s analysis strengthens the argument that Chicago’s system was coordinated and on purpose, built through “normal” administrative decisions.

Jim Carl expands the scholarship into the time of Harold Washington, showing how political leadership shaped the educational reform. Carl argues that Washington believed in improving black schools not through desegregation but through resource equity and economic opportunities for black students. This perspective highlights how entrenched the early segregation policies were, reformers like Washington built a system that was made to disadvantage black communities. While Carl’s focus is later in the Papers period, his work provides the importance of how political structure preserved segregation for decades.

Chicago’s experience with segregation was both typical and different among the northern cities. Cities like Detroit, Philadelphia, and New York faced similar challenges. Chicago’s political machine created these challenges. As Danns explains in “Northern Desegregation: A Tale of Two Cities”, “Chicago was the earliest northern city to face Title VI complaint. Handling the complaint, and the political fallout that followed, left the HEW in a precarious situation. The Chicago debacle both showed HEW enforcement in the North and West and the HEW investigating smaller northern districts.”[4]  This shows how much political interest molded the cities’ approach to desegregation, and how federal authorities had a hard time holding the local systems responsible. The issue between the local power and federal power highlighted a broader national struggle for civil rights in the north, and a reminder that racial inequality was not only in one region but in the entire country. Chicago’s challenge highlights the issues of producing desegregation in areas where segregation was less by the law, and more by policies and politics.

Local policy and zoning decisions made segregation rise even more. In Beyond Busing, Paul R. Dimond says, “To relieve overcrowding in a recently annexed area with a racially mixed school to the northeast, the Board first built a school in a white part and then rejected the superintendent’s integrated zoning proposal to open new schools…. the constant thread in the Board’s school operations was segregation, not neighborhood.”3 These decisions show policy manipulation, rather than the illegal measures that maintained separation.

Dimond further emphasizes the pattern: “throughout the entire history of the school system, the proof revealed numerous manipulations and deviations from ‘normal’ geographic zoning criteria in residential ‘fringes’ and ‘pockets,’ including optional zones, discontinuous attendance areas, intact busing, other gerrymandering and school capacity targeted to house only one race; this proof raised the inference that the board chose ‘normal’ geographic zoning criteria in the large one-race areas of the city to reach the same segregated result.”3  These adjustments were hard but effective in strengthening segregation by making sure even when schools were open, the location, and resource issuing meant that black students and white students would have different education environments. The school board’s actions show a bigger strategy for protecting the status quo under the “neighborhood” schools and making it understandable that segregation was not an accident but a policy.

On the other hand, Carl highlights the policy solutions that are considered for promoting integration, other programs which attract a multiracial, mixed-income student body. Redraw district lines and place new schools to maximize integration… busing does not seem to be an issue in Chicago…it should be obviously metro wide, because the school system is 75 percent minority.” [5]. This approach shows the importance of system solutions that go beyond busing, and integration requires addressing the issue of racial segregation in schools. Carl’s argument suggests that busing itself created a lasting change. By changing district lines, it is not just about moving the children around, but to change the issues that reinforce segregation.

Understanding Chicago’s segregation requires comparing northern and southern practices. Unlike the south, where segregation was organized in law, northern segregation was de facto maintained through residential patterns, local policies, and bureaucratic practices. Sugrue explains, “in the south, racial segregation before Brown was not fundamentally intertwined with residential segregation.”1. This shows how urban geography and housing discrimination shaped educational inequality in northern cities. In Chicago, racial restrictive, reddling, confined black families to specific neighborhoods, and that decided which school the children could attend. This allowed northern officials to say that segregation was needed more than as a policy.

Southern districts did not rely on geographic attendance zones to enforce separation; “southern districts did not use geographic attendance zones to separate black and whites.”1. In contrast, northern cities like Chicago used zones and local governance to achieve smaller results. Danns notes, “while legal restrictions in the south led to complete segregation of races in schools, in many instances the north represented de facto segregation, which was carried out as a result of practice often leading to similar results”4. This highlights the different methods by segregation across regions, even after the legal mandates for integration. In the south, segregation was enforced by the law, making the racial boundaries clear and intentional.

Still, advocacy groups were aware of the nationwide nature of this struggle. In a newspaper called “Key West Citizen” it says, “a stepped-up drive for greater racial integration in public schools, North and South is being prepared by “negro” groups in cities throughout the country.”  Resistance for integration could take extreme measures, including black children to travel long distances to go to segregated schools, while allowing white children to avoid those schools. In the newspaper “Robin Eagle” it notes, “colored children forced from the school they had previously attended and required to travel two miles to a segregated school…white children permitted to avoid attendance at the colored school on the premise that they have never been enrolled there.” [6] These examples show how resistance to integration represents a national pattern of inequality. Even though activist and civil rights groups fought for the educational justice, the local officials and white communities found ways to keep racial segregation. For black families, this meant their children were affected by physical and emotional burdens of segregation like, long commutes, bad facilities, and reminder of discrimination. On the other hand, white students received help from more funding and better-found schools. These differences show how racial inequality was within American education, as both northern and southern cities and their systems worked in several ways.

Understanding Chicago’s segregation requires comparing northern and southern practices. Unlike the south, where segregation was organized in law, northern segregation was de facto maintained through residential patterns, local policies, and bureaucratic practices. Sugrue explains, “in the South, racial segregation before Brown was not fundamentally intertwined with residential segregation.”1. This shows how urban geography and housing discrimination shaped educational inequality in northern cities. In Chicago, racial restrictive, reddling, confined black families to specific neighborhoods, and that decided which school the children could attend. This allowed northern officials to say that segregation was needed more than as a policy.

Southern districts did not rely on geographic attendance zones to enforce separation; “southern districts did not use geographic attendance zones to separate black and whites.”1 In contrast, northern cities like Chicago used zone and local governance to achieve smaller results. Danns notes, “while legal restrictions in the south led to complete segregation of races in schools, in many instances the north represented de facto segregation, which was carries out as a result of practice often leading to similar results”.4 This highlights the different methods by segregation across regions, even after the legal mandates for integration. In the South, segregation was enforced by the law, making the racial boundaries clear and intentional.

Yet the advocacy groups were aware of the nationwide nature of this struggle. In a newspaper called “Key West Citizen” it says, “a stepped-up drive for greater racial integration in public schools, North and South is being prepared by “negro” groups in cities throughout the country.” Resistance for integration could take extreme measure, including black children to travel long distances to go to segregated schools, while allowing white children to avoid those schools. These examples show how resistance to integration represents a national pattern of inequality. Even though activist and civil rights groups fought for educational justice, the local officials and white communities found ways to keep racial segregation. For black families, this meant their children were affected by physical and emotion burdens of segregation like, long commutes, bad facilities, and reminder of discrimination. On the other hand, white students received help from more funding and better-found schools. These differences show how racial inequality was within American education, as both northern and southern cities and their systems worked in several ways.

The policies that shaped Chicago schools in the 1950’s and 1960’s cannot be understood without looking at key figures such as Benjamin Willis and Harold Washington. Benjamin Willis, who was a superintendent of Chicago Public Schools from 1953 to 1966 and became known for his resistance to integration efforts. Willis’ administration relied on the construction of mobile classrooms, also known as “Willis wagons,” to deal with the overcrowding of Black schools. Other than reassigning students to nearby under-enrolled schools, Willis placed these classrooms in the yards of segregated schools. As Danns explains, Willis was seen by Chicagoans as the symbol of segregation as he gerrymandered school boundaries and used mobile classrooms (labeled Willis Wagons) to avoid desegregation.”4  . His refusal to implement desegregation measures made him a target of protest, including boycotts led by families and students.

On the other hand, Harold Washington, who would become Chicago’s first black mayor, represented a shift towards community-based reform and equality-based policies. Washington believed that equality in education required more than racial integration, but it needed structural investment in Black schools and economic opportunities for Black students. Jim Carl writes, Washington’s approach, “Washington would develop over the next thirty-three years, one that insisted on adequate resources for Black schools and economic opportunities for Black students rather than viewing school desegregation as the primary vehicle for educational improvement.”5 His leadership came from the earlier civil rights struggles of the 1950’s and 1960’s with the justice movements that came in the post-civil rights era.

Chicago’s experience in the mid-twentieth century provides an example of how racial segregation was maintained through policy then law.  In the postwar era, there was an increase in Chicago’s population. Daniel writes, “this increased the black school population in that period by 196 percent.”4. By the 1950’s, the Second Great Migration influenced these trends, with thousands of Black families arriving from the south every year. As Sugrue notes, “Blacks who migrated Northern held high expectations about education.” 1.   There was hope the northern schools would offer opportunities unavailable in the South. Chicago’s public schools soon became the site of racial conflict as overcrowding; limited resources, and administrative discrimination showed the limits of those expectations.

One of the features of Chicago’s educational system is the era of the “neighborhood schools” policy. On paper, this policy allowed students to attend schools near their homes, influencing the community. In practice, it was a powerful policy for preserving racial segregation. Sugrue explains, “in densely populated cities, schools often within a few blocks of one another, meaning that several schools might serve as “neighborhood”.”1. Because housing in Chicago was strictly segregated through redlining, racially restrictive areas, and de facto residential exclusion, neighborhood-based zoning meant that Black and white students were put into separate schools. This system allowed city officials to claim that segregation reflected residential patterns rather than intentional and avoiding the violation of Brown. A 1960 New York Times article called, “Fight on Floor now ruled out” by Anthony Lewis, revealed how Chicago officials publicly dismissed accusations of segregation while internally sustaining the practice. The article reported that school leaders insisted that racial imbalance merely reflected “neighborhood conditions” and that CPS policies were “not designed to separate the races,” even as Black schools operated far beyond capacity.”[7] This federal-level visibility shows that Chicago’s segregation was deliberate: officials framed their decisions as demographic realities, even though they consistently rejected integration measures that would have eased overcrowding in Black schools.

The consequences of these policies became visible by the 1960’s. Schools in Black neighorhoods were overcrowded, operating on double shifts or in temporary facilities. As Dionne Danns describes in Northern Desegregation: A Tale of Two Cities, she says, “before school desegregation, residential segregation, along with Chicago Public School (CPS) leaders’ administrative decisions to maintain neighbor-hood schools and avoid desegregation, led to segregated schools. Many Black segregated schools were historically under-resourced and overcrowded and had higher teacher turnover rates.”[8] The nearby white schools had empty classrooms and more modern facilities. This inequality sparked widespread community outrage, setting up the part for the educational protest that would define Chicago’s civil rights movement.

The roots of Chicago’s school segregation related to its housing policies. Redlining, the practice by which federal agencies and banks denied loans to Black homebuyers and systematically combined Black families to certain areas of the city’s south and west sides. These neighborhoods were often shown by housing stock, limited public investment, and overcrowding. Due to this policy, school attendance zones were aligned with neighborhood boundaries, these patterns of residential segregation were mirrored with the city’s schools. As historian Matthew Delmont explains in his book, Why Busing Failed, this dynamic drew the attention of federal authorities: “On July 4, 1965, after months of school protest and boycotts,  civil rights groups advocated in Chicago by filing a complaint with the U.S. Office of Education charging that Chicago’s Board of Education violated Title VI of the Civil Rights Act of 1964.”[9] This reflected how much intertwined housing and education policies were factors of racial segregation. The connection between where families could live and where their children could attend school showed how racial inequality was brought through everyday administrative decisions, and molding opportunities for generations of black Chicagoans.

These systems, housing, zoning, and education helped maintain a racial hierarchy under local control. Even after federal courts and civil rights organizations pushed for compliance with Brown, Chicago’s officials argued that their schools reflect demographic reality rather than discriminatory intent. This argument shows how city planners, developers, and school administrators collaborated. School segregation was not a shift from southern style Jim Crow, but a defining feature of North governance.

Chicago’s struggle with school segregation was not submissive. Legal challenges and community activism were tools in confronting inequalities. The NAACP Legal Defense Fund filed many lawsuits to challenge these policies and targeted the districts that violated the state’s education law. Parents and students organized boycotts and protests and wanted to draw attention to the injustices. Sugrue notes, “the stories of northern school boycotts are largely forgotten. Grassroots boycotts, led largely by mothers, inspired activists around the country to demand equal education”1.  The boycotts were not symbolic but strategic; community driven actions targeted at the system’s resistance to change. These movements represented an assertion of power from communities that had to be quiet by discriminatory policies. Parents, especially black mothers, soon became figures in these campaigns, using their voices, and organizing ways to demand responsibility from school boards and city officials. Their actions represented the change that would not come straight from the courtrooms, but from the people affected by injustice. The boycotts interrupted the normal school system and forced officials to listen to the demands for equal education. 

Danns emphasizes the range of activism during this period, writing in Chicago High School Students’ Movement for Quality Public Education: “in the early 1960’s, local and prominent civil rights organizations led a series of protests for school desegregation. These efforts included failed court cases, school boycotts, and sit-ins during superintendent Benjamin Willis administration, all which led to negligible school desegregation”[10]. Despite the limited success of these efforts, the activism of the 1960’s was important for exposing the morals of northern liberalism, and the continuing of racial inequalities outside the South. Student-led protests and communities organizing, not only challenged the policies of the Chicago Board of Education but also influenced the new generation for young people to see education as a main factor in the struggle for civil rights.

Legal tactics were critical in enforcing agreements. An article from the NAACP Evening Star writes, “on the basis of an Illinois statute which states that state-aid funds may be withheld from any school district that segregated based on race or color.” [11]The withholding of state funds applied pressure on resistant boards, showing that legal leverage could have consequences. When the board attempted to deny black students’ admission, the NAACP intervened.  In the newspaper “Evening Star”, They reported, “Although the board verbally refused to admit negro students and actually refused to do so when Illinois students applied for admission, when the board realized that the NAACP was going to file suit to withhold state-aid funds, word was sent to each student who had applied that they should report to morning classes.” [12]This shows how legal and financial pressure became one of the effective ways for enforcing desegregation. The threat of losing funds forced the school boards to work with the integration orders, highlighting the appeals were inadequate to undo the system of discrimination. The NAACP’s strategy displayed the importance of defense with legal enforcement, using the courts and states’ statutes to hold them accountable. This illustrated that the fight for educational equality required not only the protest, but also the legal base to secure that justice was to happen. This collaboration of legal action and grassroots mobilization reflects the strategy that raised both formal institutions and community power, showing the northern resistance to desegregation was far from being unchanged.

Chicago’s segregated schools had long-lasting effects on Black students, particularly through inequalities in the education system. Schools in Black neighborhoods were often overcrowded, underfunded, and provided fewer academic resources than their white counterparts. These disparities limited educational opportunities and shaped students’ futures. The lack of funding meant that schools could no longer afford placement courses, extracurricular programs, or even resources for classrooms, this shaped a gap in the quality of education between and black and white students. Black students in these kinds of environments were faced with educational disadvantages, but also less hope on their future.

Desegregation advocates sought to address both inequality and social integration. Danns explains, “Advocates of school desegregation looked to create integration by putting students of different races into the same schools. The larger goal was an end to inequality, but a by-product was that students would overcome their stereotypical ideas of one another, learn to see each other beyond race, and even create interracial friendships”4. While the ideal of desegregation included fostering social understanding, the reality of segregated neighborhoods and schools often hindered these outcomes. Even when legal policies aimed to desegregate schools, social and economic blockades continued to bring separation. Many white families moved to suburban districts to avoid integration. This created more classrooms to be racially diverse and left many of the urban schools attended by students of color.

The larger society influenced students’ experiences inside schools, despite efforts to create inclusive educational spaces. Danns explains, “In many ways, these schools were affected by the larger society; and tried as they might. Students often found it difficult to leave their individual, parental, or community views outside the school doors”9 Even when students developed friendships across racial and ethnic lines, segregated boundaries persisted: “Segregated boundaries remained in place even if individuals had made friends with people of other racial and ethnic groups”4. The ongoing influence of social norms and expectations meant that schools were not blinded by the racial tensions that existed outside their walls. While the teachers and administration may have tried to bring a more integrated environment, the racial hierarchies and prejudices in the community often influenced the students’ interactions. These hurdles were not always visible, but they shaped the actions within the school in fine ways. Despite the efforts at inclusion, the societal context of segregation remained challenging, and limited the integration and equality of education.

Beyond the social barriers, the practical issue of overcrowding continued to affect education. Carl highlights this concern, quoting Washington: “In interest, Washington stated that the issue ‘is not “busing,” it is freedom of choice. Parents must be allowed to move their children from overcrowded classrooms. The real issue is quality education for all’5. The focus on “freedom of choice” underscores that structural inequities, rather than simple policy failures, were central to the ongoing disparities in Chicago’s schools.

Overcrowding in urban schools was a deeper root to inequality. Black neighborhoods were often left with underfunded and overcrowded schools, while the white schools had smaller classes, and more resources. The expression of “freedom of choice” was meant to show that parents in marginalized communities should all have the same educational opportunity as the wealthier neighborhoods. However, this freedom was limited by residential segregation, unequal funding, and barriers that restricted many within the public school system.

The long-term impact of segregation extended beyond academics into the social and psychological lives of Black students. Segregation reinforced systemic racism and social divisions, contributing to limited upward mobility, economic inequality, and mistrust of institutions. Beyond the classroom, these affects shaped how the black students viewed themselves and where they stand in society. Psychologically, this often resulted in lower self-esteem and no academic motivation. Socially, segregation limited interactions between the different racial groups, and formed stereotypes. Overtime, these experiences came from a cycle in the issue of educational and government institutions, as black communities struggled with inequalities continuously.

  Black students were unprepared for the realities beyond their segregated neighborhoods, “Some Black participants faced a rude awakening about the world outside their high schools. Their false sense of security was quickly disrupted in the isolated college towns they moved to, where they met students who had never had access to the diversity they took for granted”9. This contrast between the relative diversity within segregated urban schools and the other environments illustrates how deeply segregation shaped expectations, socialization, and identity formation.

Even after desegregation policies were implemented, disparities persisted in access to quality education. Danns observes that, decades later, access to elite schools remained unequal: “After desegregation ended, the media paid attention to the decreasing spots available at the city’s top schools for Black and Latino students. In 2018, though Whites were only 10 percent of the Chicago Public Schools population, they had acquired 23 percent of the premium spots at the top city schools”7. This statistic underscores the enduring structural and systemic inequalities in the educational system. These inequalities show how racial privilege and access to resources favored by certain groups and disadvantaged others. Segregation has taken new ways, through economic and residential patterns rather than laws. This highlights the policy limitations, and brings out the need for more social, economic, and institutional change to achieve the goal of educational equality.

Segregation not only restricted access to academic resources but also had broader psychological consequences. By systematically limiting opportunities and reinforcing racial hierarchies, segregated schooling contributed to feelings of marginalization and diminished trust in public institutions. The experience of navigating a segregated school system often left Black students negotiating between a sense of pride in their communities and the constraints imposed by discriminatory policies. The lasting effects of these psychological scars were there long after segregation ended. The pain from decades of separation made it hard for many black families to believe in change that brought equality. Segregation was not an organized injustice, but also an emotional one; shaping how generations of students understood their worth, and connection to a system that let them down before.

The structural and social consequences of segregation were deeply intertwined. Overcrowded and underfunded schools have diminished educational outcomes, which in turn limit economic and social mobility. Social and psychological barriers reinforced these disparities, creating a cycle that affected multiple generations. Yet the activism, legal challenges, and community efforts described earlier demonstrate that Black families actively resisted these constraints, fighting for opportunities and equality. Their fight not only challenged the system’s injustice, but also laid a foundation for more civil rights reforms, and influencing future movements.

By examining Chicago’s segregation in the context of broader northern and national trends, it becomes clear that local policies and governance played an outsized role in shaping Black students’ experiences. While southern segregation was often codified in law, northern segregation relied on policy, zoning, and administrative practices to achieve similar results. The long-term impact on Chicago’s Black communities reflects the consequences of these forms of institutionalized racism, emphasizing the importance of both historical understanding and ongoing policy reform.

Chicago’s school segregation was not accidental or demographic, it was a product of housing, political and administrative decisions designed to preserve racial separation. The city’s leaders made a system that mirrored the thinking behind Jim Crow Laws and its legal framework, making northern segregation more challenging to see. Through policies made in bureaucratic language, Chicago Public Schools and city officials made sure that children got unequal education for decades.

The legacy of Chicago’s segregation exposes the character of educational inequality. Although activists, parents, and students fought to expose the challenges and the discrimination they created in the mid-twentieth century to continue to shape educational output today. Understanding the intentional design behind Chicago’s segregation is essential to understanding the persistence racial inequalities that defines American schooling. It is also a call to action reformers today to confront the historical and structural forces that have made these disparities. The fight for equitable education is not just about addressing the present-day inequalities but also dismantling the policies and systems that were built with the purpose of maintaining racial separation. The struggle for equality in education remains unfinished, and by acknowledging the choices that lead to the situation can be broken down by structures that continue to limit opportunities for future generations.

Evening Star. (Washington, DC), Oct. 23, 1963. https://www.loc.gov/item/sn83045462/1963-10-23/ed-1/.

Evening Star. (Washington, DC), Oct. 22, 1963. https://www.loc.gov/item/sn83045462/1963-10-22/ed-1/.

Evening Star. (Washington, DC), Sep. 8, 1962. https://www.loc.gov/item/sn83045462/1962-09-08/ed-1/.

Naacp Legal Defense and Educational Fund. NAACP Legal Defense and Educational Fund Records: Subject File, -1968; Schools; and States; Illinois; School desegregation reports, 1952 to 1956, undated. – 1956, 1952. Manuscript/Mixed Material. https://www.loc.gov/item/mss6557001591/.

The Robbins eagle. (Robbins, IL), Sep. 10, 1960. https://www.loc.gov/item/sn2008060212/1960-09-10/ed-1/.

The Key West citizen. (Key West, FL), Jul. 9, 1963. https://www.loc.gov/item/sn83016244/1963-07-09/ed-1/.

Carl, Jim. “Harold Washington and Chicago’s Schools between Civil Rights and the Decline of the New Deal Consensus, 1955-1987.” History of Education Quarterly 41, no. 3 (2001): 311–43. http://www.jstor.org/stable/369199.

Dionne Danns. 2020. Crossing Segregated Boundaries: Remembering Chicago School Desegregation. New Brunswick, New Jersey: Rutgers University Press. https://research.ebsco.com/linkprocessor/plink?id=a82738b5-aa61-339b-aa8a-3251c243ea76.

Danns, Dionne. “Chicago High School Students’ Movement for Quality Public Education, 1966-1971.” The Journal of African American History 88, no. 2 (2003): 138–50. https://doi.org/10.2307/3559062.

Danns, Dionne. “Northern Desegregation: A Tale of Two Cities.” History of Education Quarterly 51, no. 1 (2011): 77–104. http://www.jstor.org/stable/25799376.

Matthew F. Delmont; Why Busing Failed: Race, Media, and the National Resistance to School Desegregation

Philip T. K. Daniel. “A History of the Segregation-Discrimination Dilemma: The Chicago Experience.” Phylon (1960-) 41, no. 2 (1980): 126–36. https://doi.org/10.2307/274966.

Philip T. K. Daniel. “A History of Discrimination against Black Students in Chicago Secondary Schools.” History of Education Quarterly 20, no. 2 (1980): 147–62. https://doi.org/10.2307/367909.

Paul R. Dimond. 2005. Beyond Busing: Reflections on Urban Segregation, the Courts, and Equal Opportunity. [Pok. ed.]. Ann Arbor: University of Michigan Press. https://research.ebsco.com/linkprocessor/plink?id=76925a4a-743d-3059-9192-179013cceb31.

Thomas J. Sugrue. Sweet Land of Liberty: The Forgotten struggle for Civil Right in the North. Random House: NY.


[1] Thomas J. Sugrue, Sweet Land of Liberty: The Forgotten Struggle for Civil Rights in the North (New York: Random House, 2008),

[2] Philip T. K. Daniel, “A History of the Segregation-Discrimination Dilemma: The Chicago Experience,” Phylon 41, no. 2 (1980): 126–36.

[3]Paul R. Dimond, Beyond Busing: Reflections on Urban Segregation, the Courts, and Equal Opportunity (Ann Arbor: University of Michigan Press, 2005)

  1. [4]Dionne Danns, Crossing Segregated Boundaries: Remembering Chicago School Desegregation (New Brunswick, NJ: Rutgers University Press, 2020)

[5] Jim Carl, “Harold Washington and Chicago’s Schools between Civil Rights and the Decline of the New Deal Consensus, 1955–1987,” History of Education Quarterly 41, no. 3 (2001): 311–43.

[6] The Robbins Eagle (Robbins, IL), September 10, 1960,

[7]   The New York Times, “Fight on the Floor Ruled out,” July 27, 1960, 1.

[8] Dionne Danns, “Northern Desegregation: A Tale of Two Cities,” History of Education Quarterly 51, no. 1 (2011): 77–104.

[9] Matthew F. Delmont, Why Busing Failed: Race, Media, and the National Resistance to School Desegregation (Cambridge, MA: Harvard University Press, 2016).

[10] Dionne Danns, “Chicago High School Students’ Movement for Quality Public Education, 1966–1971,” Journal of African American History 88, no. 2 (2003): 138–50.

[11] NAACP Legal Defense and Educational Fund, Subject File: Schools; States; Illinois; School Desegregation Reports, 1952–1956, Manuscript Division, Library of Congress,

[12] Evening Star (Washington, DC), September 8, 1962,

War by Alternate Means: Native American Boarding Schools in the 19th Century

  In the late 19th century, the United States saw the emergence of a multitude of government funded and operated boarding schools, as well as religiously operated boarding schools. Over 500 schools across 38 states operated between 1879 until approximately the mid 1960’s, each with a uniquely distinct student body. These residential schools were established, and systemically formulated in order to hold and ‘educate’ Native American children. A single common philosophy both connected and fueled each and every one of these boarding schools; “Kill the Indian, save the man”.[1] In 1879, Lieutenant Richard Henry Pratt was authorized by the United States government to establish the first school dedicated to ‘saving’ Native Americans as well as proving as a race, they can be educated. Pratt upheld the belief that through the process of assimilation into Anglo-American culture, Native Americans could successfully live and prosper among white standards of civilization and life. The Carlisle Indian Industrial School, founded in Carlisle Pennsylvania, was the first official government funded Indian boarding school of the time. This school was the first of many that would center the idea of assimilation through education as a saving grace for Native Americans and the Native American race. Children of these communities would be legally kidnapped, imprisoned and forced to attend these schools in an effort to put a stop to Indigenous lifestyles and its passage down to future generations, and destroy these customs and cultures to be replaced with a ‘civilized’ culture. Experiences across these institutions vary with few being considered positive and a majority ranging between poor and abysmal. While each school may have had its differences, their goals or philosophy remained constant, connecting them all through a shared objective; kill the Indian.  

Native American history after the introduction of white colonization becomes a tragic and violent segment of American and United States history. Regarded as simply a small facet of the larger, paler picture of American ideology, this history is constantly neglected, keeping it from deeper analysis and understanding. Primary sources such as records from the federal government or official school reports provide insight into a perspective that aims to justify these boarding schools, lasting damage and cultural genocide. Their goals of assimilation and cultural erasure (through violent means if deemed necessary by the offenders of said violence) is supported by an argument that paints a picture of righteousness, compassion and service. This concept is best recognized as a ‘white savior complex’ highlighting the incessant need to intervene by white communities in races and nations that did not ask nor need it. This argument, or perhaps better yet, this belief was that Native American populations were “savage”, particularly in comparison to Anglo-European standards. The culture, traditions, customs and people were positioned as less than that of white society and members of it, formally fixing whiteness at the top of a socio-racial hierarchy. As a result of this mentality, ‘saving’ these people and communities became understood as the duty of those who are properly ‘civilized’, and it is the duty of the educated, Christian and white to combat and correct Indigenous lifestyles. The belief was if Native ‘savages’ are to survive, they must do so through emanating civilization to the white standard, otherwise their barbaric ways of life would lead to their demise. Through the guise of salvation, white colonists believed the humane alternative to slaughtering Natives for their land and own peace of mind was to force Native children into schools that stripped them of their customs, cultures, identity, and in some cases, their lives. Is it possible to wage war through education? The United States in the 18th century saw the powerful emergence of these hostile Native American boarding schools, used as mechanisms of assimilation. Through these residential schools, Native American children resisted, conformed and lost their lives as a result of what could be considered alternative war. Alternative war, through education.

As with any historical line of study, approaches to research into the process, history and impacts of Native American boarding schools have varied. These variations are a result of influential social or political factors, becoming products that are farther in tune to their time period than historians may realize while they compile, and create. In addition to being influenced as well as an inevitable product of the time in which they were researched and written, historical works on a topic can also simulate a ‘road-map’ for modern historians to consider as an outline of comprehension on any given topic throughout history. Over the course of American history research and study, three major schools of thought have formed around the discourse of Native American boarding schools, each providing deeper insight into the broader understanding of this historical account.

The first school of thought is known as the ‘Traditional View’, as the title suggests, this school of thought is traditional in the sense of who is telling this story, how they are telling it and finally, why. This “view” is dominated by official government excerpts, and white influential individuals who often frame these schools as a natural process, essential for the benefit of America, (white) Americans and most importantly, the benefit of Native Americans. The traditionalist view is marked by the years of scholarly and historical work done prior to the 1960’s, before the federal government ended its participation in funding these residential academies in 1969. This historical view decidedly does not include first-hand testimonies of Indigenous children who experienced these institutions, or families who lost their younger members to these schools. As one may predict, these primary sources center the voices and testimonies of those who cannot critically analyze their own actions and ideologies as racist or misguided. More recent works in comparison to sources from the time, such as Church, State, and the American Indians: Indian Missions in the New Nations, published in 1966, include insight into the intersection between religion, and the ‘Indian mission’.[2] In this work, as well as similar works, authors such as Pierce Beaver tend to lack a critical understanding of the topic focusing mainly on the story of their formation from the perspective of those who formed them, even referring to the schools as a place where “Indians” could advance (or become accustomed to) their American conceptualizations of accepted morality.[3] This school of thought dominates a majority of American history related to this topic, with a shift in perspective arising as a result of an explosive Civil Rights era.

Less than five years after the publication of Beaver’s work, a new approach to Native American and Native American boarding school history began to take precedence. The second school of thought related to this historical line of inquiry is marked by the period of time between the 1970’s to the mid 1990’s. Known as the ‘Critical Revisionist View’, this school of thought shifts away from a narrative of justification and towards one that begins to emphasize the brutality and barbaric nature of Native American treatment throughout history. Rising in conjunction with Civil Rights movements and organizations, specifically the ‘Red Power’ movement, a civil rights movement advocating for the equal rights and protections of Native Americans in the United States and under the United States government. This view centers indigenous survivor testimonies, the role of systemic injustices and violence and prejudices rooted in white-supremacy. However, this school of thought still did not prioritize Indigenous authors, or historians to share their own history and experiences. The rise of this highly critical historical analysis particularly in association with the rise of Native American civil rights movements is a highly powerful influence to this line of historical study, and can be understood as a defining shifting factor between schools of thought and historical approaches to this historical narrative.

The third and final school of thought related to this history is known as the ‘Decolonizing Perspective’. This view and approach to Native American history and history of their schooling is marked by the late 1990’s, and is considered the current approach to this line of historical inquiry. This approach aims to center Native American scholars, testimonies and historians as the storytellers of their own history and experiences of their communities and people. This approach shifts beyond a view that creates a false image of Native American people as passive victims who simply accepted horrific treatment, with no agency or attempts of resistance against these oppressive and hostile practices. While these notions of history are not excluded in this modern approach, more focus is lent to examples of Indigenous children who survived, resisted and fought back against forced assimilation, in an attempt to uphold and retain their identities and culture. This school of thought is part of a historical movement committed to help aid in the healing of historically marginalized and oppressed communities by empowering members who  share identities with those who faced gross oppression. This perspective is helping Native populations to reclaim and properly share their stories, even for a portion of history that was directly dedicated to destroying those same identities.

If the United States waged war through a Trojan Horse of education, one might find it important to reasonably define war in order to compare the concepts. War is defined by the use of violence and force through a nation’s military in pursuit of a political goal.[4] This definition is slightly contradictory to what one might imagine would be the technical meaning or definition of what characterizes a war. One might assume war is characterized by a battlefield, strategy, weaponry and bloodshed, all of which carry a portion of truth to them however, all of which additionally paint the picture of literal war or more accurately, battle. In addition to force, for a conflict to be considered war, it typically includes a sense of organized force or strategy as opposed to violence alone. Furthermore, war typically carries with it destruction, death and widespread violence against an understood enemy. When researching this history, these characteristics can be reasonably applied to the story of Indigenous residential schools, leading one to a chilling conclusion of academic hostility against a community, through the youngest members of said community.

One might find themselves questioning why an Indigenous guardian would be willing to send their child, in a majority of cases, off their reservation and far away from home to be schooled by white people. The answer is fairly simple and most likely predictable if one has prior historical knowledge of American or Native American history. It was not a choice. Prior to complete federal involvement through policy and funding, all Native boarding schools were operated privately, most by Catholic institutions[5] with the distant support of state and federal governments. Towards the end of the 19th century marks the beginning of the federal government and Bureau of Indian Affairs (BIA) efforts to become more centrally involved in this process of ‘educating’ Native Americans through existing Indian policy. This existing Indian policy originally belonged to the Secretary of War and the same department, due to a contested past and relationship prior even to this time.[6] Eventually, this Bureau was converted to the Department of the Interior (DOI) which took and continues to take responsibility for issues related to Native Nations and their reservations, including issues of legality, sovereignty and United States government outreach. Through the BIA and efforts of the federal government, policies regarding Native American education began to take root. Treaties between Indigenous nations such as the Sioux agreed to these educational practices, considering them a service of the United States government to Native communities and their children as well as their futures. Motivated by a desire for more territory, the idea was an ‘educated Indian’ required less land than a ‘wild Indian,’ this idea contrasted the belief that Native Americans were incapable of civilization, eventually pushing for more involvement and support from both the government and public.[7] Policies enacted by the federal government through the Bureau of Indian Affairs required Indian children of the appropriate age to be taken from their homes and families to attend these schools via “proper means”.[8] These policies were not originally considered priority by many states and institutions, however in 1887 a series of legislations passed through the BIA, including the Dawes Act (1887), made eluding federal school requirements for children and families more difficult. Additionally, the Dawes Act officially and legally allowed for said ‘proper means’ of removal and relocation to these residential campuses in question, to be that of force. Federal and state officials now had given themselves legal standing over sovereign communities to essentially kidnap Indigenous children from their families and reservations and force them to attend a school that would strip them of their cultural identity against their will.

The United States government made no mistake when targeting the youngest members of Native American tribes through their boarding schools.[9] This approach was extremely plotted and strategized in order to achieve two specific socio-political objectives towards the advancement of a white-centric American society. The ulterior motives of the United States behind helping Indigenous populations are both straightforward and ambiguous. The first that one might consider ‘straightforward’ is the deep-rooted desire to expand westward and expand the territory of the United States, a desire that established Native Americans as obstacles rather than people, who had been occupying the land first. The second, possibly more ambiguous motive is rooted in racial and racist ideologies tactically carried out and enacted by the federal government through these institutions in order to position white people, the culture, religion and customs sternly at the top of a social and political hierarchy. Due to the fact that education became the popular alternative to strategized murder because of economic concerns held by the federal government, if Native Americans and white colonizers were expected to be neighbors, an ideal of superiority and inferiority would need to be instilled through acculturation. Prior to the Dawes Act, otherwise known as the General Allotment Act, the accepted form of schooling for Native children was the typical day school. Children would go to school in the morning, and return home to their families in the evening, much like schooling as one may understand it today. However, concerns began to arise from officials and citizens alike, claiming that children could not fully avoid a “savage” upbringing if they simply return home to continue to be raised by their ‘uncivilized’ families and communities. In order to combat these concerns, the shift from day schools to residential schools was officially made, under this new strategy Native children would be taken from their homes and reservations at a young age, and allowed to return only after they reached the age of a young adult and completed their education. For an overwhelming majority of schools, this would mean students would not be allowed much, if any, contact with home, family or guardians nor would they be allowed visits. Essentially, this tactic was to ensure Native children would be completely isolated from their community and heritage. In this way, these children could be enclosed in a bubble of whiteness with little to no prospects of maintaining or learning their own cultural identity and effectively being fully indoctrinated into a white-centric society and culture. This shift was accompanied by the forceful nature in which the federal government employed its military to kidnap children and forcefully remove and relocate them to these residential institutions. Acculturation was no longer optional nor enforced leniently. This approach and these legislative acts also coincided with a new desire of the United States to begin taking individual records and consensuses of Native American people and communities on reservations.[10] With this angle, it would be difficult for Native children to avoid being taken or accounted for when it came time for them to be enrolled in school. Additionally, the United States government would have complete access to files and records containing nearly every one of their ‘enemies’ individually. It is clear in this way that these schools were not established in pursuit of “moral, intellectual, and social improvement of the Indians,”[11] as it was framed by official federal reports. This approach, or strategy, can better be understood as a piece of a larger plan that aimed to destroy Native populations through the education of their youngest members of their societies.

The transfer from day to residential schooling signifies the lengths of control the United States government would take in regards to Native American assimilation education. Through this use of military force and the passage of the Allotment Act, the federal government aimed and successfully accomplished an objective of disbanding and fracturing unity among tribes in order to replace tribal lands with more allotted land and space to the government for the use of its citizens.[12] By kidnapping and isolating the youngest members of a tribe, oppressors instilled a sense of fear in Native communities, fear of their children’s wellbeing, as well as extended violence against themselves and their communities back home. This political motive of land expansion is quite clear through the process of isolation, acculturation and resulting negotiations and land seizure. Dismantling the community from within through a process of separation between the younger and older generations in the community was not the only tactic exercised by United States and institutional officials. Through their white education and process of assimilation, ideologies of community reservations were replaced with the idea of individual land ownership, and farming as a means of life and prosperity. With more and more Native Americans choosing to own their own smaller plots of land to build and live on with their families in contrast to returning to their reservations and communities, which was highly discouraged by their new society as well as school officials following their graduation from these schools and departure into society as Americans.[13] With fewer Indigenous children returning home, advocacy and ownership over land became increasingly difficult and negotiations between Native nations and the federal government led to further expansion and apprehension of Native territory.[14] Through force, fear and a tactic of assimilation, the federal government and residential institutions effectively established a system that would inevitably create a vacuum of land for their enjoyment and usage. It is clear that a direct result and motive of schooling hinged on what could be gained by the United States and the society that was being established through what was being instilled in Native children, as well as proceeding negotiations and land gained for the country.

As one can observe in American history, studies of oppression and marginalization from one major group against another, are typically that of a racial basis. American history is plagued by systems and institutions put into place to uphold a racial and social hierarchy, fixing white people and whiteness at the top. Since the conceptualization of race and the ‘othering’ mentality[15] that came as a result of its invention – which was used as a justification for oppression – race has been a harbinger of violence and conflict throughout the history of the United States. Since European colonizers arrived in America, race has acted as a powerful driving force for much of the darkest parts of the country’s history, including that of the actions taken aggressively towards Native Americans. These actions were not taken simply against Indigenous people, but as a community with their own customs, deeply established and rooted on the lands desired for white colonizers and their own communities.

Race alone as an invention or discernible identifying factor does not necessarily bear conflict. Racism and proposed racial hierarchy, while a result of the invention of race, it is this decided intolerance that truly bears conflict and inevitable violence. Racism is the true centraldriving principle behind these boarding schools, and for people such as Lieutenant Richard Henry Pratt, it was this ideology of difference, status and inferiority that supported the belief that whiteness is superior to all others. It was important to white Americans that this hierarchy be established and not just understood, but agreed upon by Natives through an education that is both fueled by and teaches racism.[16] This racist ‘fuel’ helps to feed the idea that Native communities are placed significantly beneath white people and white culture and therefore must be saved, whether these nations are open to their ‘help’ or not.[17] Founded on the idea that Native children and people must be saved by erasing their current customs and cultures in order to make room for the decidedly superior white culture, these schools needed to integrate concepts of racial hierarchy in order to justify the steps and actions taken in pursuit and inside the walls of these residential schools. Furthermore, justification was not only a necessity for these schools to operate and function externally, but internally among the student body as well. If this was something that Indigenous nations and people were opposed to, or resisted against, the need to ‘help’ them was so great, it would turn to violence, coercion and force.

For as long as humans have worshiped gods and practiced religion, there have been conflicts, violence and war fueled by faith. Religion has long been a harbinger of violence, battle and adversity – and the experiences and history of Indigenous people in Native American boarding schools are no exception. The religious and cultural practices of Indigenous nations and people were yet another facet of society that was considered inferior to the white-centric society that was being forced into place for all inhabitants of the United States. Due to the earliest boarding schools being privately owned and operated by Protestant and Catholic institutions through the support of little federal funding, one might recognize the weight religion held on the process of assimilation. Religion guided virtuous civilized Anglo-American culture, similarly, religion guided the ‘savage’ culture of Native Americans, therefore religious assimilation was one of top priority since the original establishment of these residential schools.[18] To force entire nations – each with their own religious customs and traditions – to conform to a single, Christian form of religion, is an attack in itself. It is a blatant attempt to try and conquer an entire group of people from the inside out starting with their faith, which guided much of their lifestyle, especially at the time. This point becomes increasingly clear when one begins to consider the strategy behind educating children, and not physically battling adults for socio-religious dominance. 

Today, public schools, public education systems and even private education systems all vary in a multitude of ways. Schools within the same state and district can find themselves with less in common – in terms of process, administration, structure to name a few – than they would have originally thought. This same concept applies to that of these residential schools. The main differences between the ‘types’ of these schools lies with religion. Some schools were operated by Catholic institutions and managed by Catholic immigrant nuns, others centralized Protestant religious beliefs, similarly being operated by nuns, and finally very few academic institutions that were federally operated, minimized or disposed of the inclusion of religious assimilation practices. In author, educator and historian James T. Carroll’s work,[19] he researches the unique perspective of Catholic boarding schools and the nuns who managed them in the assimilation efforts of Indigenous children. The schools he focused on were primarily situated in both North and South Dakota, with the majority of their students being that of Sioux heritage. These institutions uncommonly created an atmosphere of compromise, and the women who ran them permitted much of the student body’s culture and customs to be maintained, even within the borders of campus in what is considered a sincere attempt to blend Catholicism and Sioux culture.[20] What was allowed was that which was deemed ‘acceptable’ or, in other words, not “too savage” to the average white American. What one might find most questionable is that the nuns managing these schools were hired by the federal government to “Americanize” Native children, when they themselves were new to American culture and society as immigrants. Hailing from countries such as Germany, France and Switzerland and finding themselves in these schools upon arrival, one might ponder what qualifications an immigrant who is new to America might have for teaching American values and customs? Had the main goal of these schools been to ‘Americanize’ or civilize Indigenous children, it seems the proper way to achieve this would be through American educators. However, the federal government’s consistent use of immigrant Catholic nuns symbolizes an ulterior motive, of which prioritizes not American culture, but whiteness or white culture. Even for immigrant religious women, who knew nothing more of the culture the United States was attempting to establish than Indigenous children and communities, they were trusted and hired due to their similar customs, and more importantly similar appearances.

Wars are not waged or fought without the intention of a political acquisition. Whether it be retaliation, land, resources or defense (among others), war is not fought with the intention to lose money, resources and lives. The United States federal government’s usage of boarding schools as a mechanism of assimilation into white culture was an attempt to erase an entire culture and the identities of those who belonged to it. The goal was to better suit Native ‘savages’ to live alongside white settlers, as opposed to the justification used, characterized as beneficial to Natives. The point of the schools in fact was not to ‘save the man’ but rather more specifically to ‘kill the Indian,’ in terms of each part of their identity, culture and religion in an attempted cultural genocide.[21] All actions taken and procedures formed are indicative of a goal aimed towards destroying the culture as well as the passage of culture to future generations. If white colonizers were expected to continue their expansion west and share lands with Native Americans, the only feasible way for this to happen would be if they assimilated to white standards. When applied to the concept of war, the political goal here can be recognized as instituting a society based on a racial hierarchy through an aggressive, ‘educational’ process of cultural genocide. This idea of genocide was hidden behind a guise of service, protection and prosperity for the Native nations, however in reality it was yet another attack on their lifestyle, representing nothing but an attitude of disparagement deeply rooted in a natural aversion to those who are ‘different’, or to put more simply, not white. This was a way to “kill the Indian” with the moral burden of literally taking their lives, or the economic burden of a physical genocide.[22] 

            The overwhelming employment of foreign educators and nuns in these institutions is a clear display of the United States priorities in ‘Americanizing’ and ‘civilizing’ Native Americans. It was all too common that white immigrant women would arrive in America and immediately begin work in these residential schools in an effort to help civilize these populations.[23] What one might find interesting about this dynamic is the fact that these immigrant women themselves, were not American. Similarly, new to the culture and customs the United States was building and abiding by, one might assume them unfit to the teachers of a society they themselves were not a part of. The difference between these immigrant women and Native Americans lies solely in the color of their skin and the closer resemblance their society and cultures operated. Through the usage and employment of women from countries such as Germany and Switzerland[24] to ‘Americanize’ Native Americans, the United States was establishing more than a mechanism of civilization, but rather a mechanism establishing white superiority. In teaching these children the civil American way, what was being instilled in reality was a sense of whiteness as a fixed priority to American culture, as well as an internal opposition to their own heritage. It is clear that Americans looked down upon the entirety of Indigenous culture and way of life and went to extreme lengths to replace an entire race and ethnic identity in pursuit of dominance. Because priorities shifted from genocide to assistane due to concerns of costs in order to overtake Native land, this meant white populations would be expected to neighbor with Native populations. In this case, it seems “save the man” was intended more for the white man and his peace of mind of what he finds acceptable, rather than the true benefit of Indigenous children and communities. These schools, above all, were established to “civilize” Native Americans, based on what Anglo-American settlers considered civilized by their own standards of living. Additionally, in doing so the racial hierarchy was instilled even deeper into the fabric of United States government and society. The United States government took the opportunity of schooling to instill this sense of white superiority in non-white students, creating what is essentially brainwashed individuals, forced into abiding by standards of a society that depends on their oppression.

            Primary sources from students during their time in these residential schools provide many interesting insights, in both what could be considered a positive and negative light. Author and professor of Native American literature Jacqueline Emery’s work, Recovering Native American Writings in the Boarding School Press, compiles a wide arrangement of primary accounts of students in school newspapers. The papers are sourced from a few schools, as not many allowed their students a school press. The papers were student run and featured many different submissions from their student body. The sources and newspapers include short stories as a way to maintain cultural heritage through storytelling, as well as editorials from students based on their opinion of schooling and what they were being taught and more. Things like a school newspaper became an outlet for students to maintain their identities as Native Americans, or find a platform to express themselves as new Americans. In this way, sources such as this provide a look into forms of both resistance and full assimilation from the students who experienced this education first hand. One source written by a young Native school boy, details the way in which he now looks down upon Native customs and culture in comparison to white society and Christianity. Joseph Du Bray uses words such as “Indian”, “civilized”, and “foolish”[25] when describing Native customs, of which he was once a part of with a clear recollection of events, and some formative upbringing. “Before the Indians became civilized they used to have foolish accustoms. I will tell you a few of them…”[26] It is clear the language Du Bray chooses here and his opinion on the subject matter are a result of his upbringing and education. Referring to himself and his people as ‘Indians’ as opposed to their actual Native nationality would have been something that was reiterated in his schooling, including the belief that prior to United States intervention, Native nations were uncivilized. Furthermore, the use of the word “foolish” against his own customs, which he recounts with clear memory of living with and being taught prior to his time at school, is highly indicative of an environment that emphasized the idea that being Native and Native culture was significantly inferior to white culture. Without the intervention of the United States and religious missionaries, would Du Bray have ever felt this way about his own culture, heritage and people? Would he truly have considered white culture superior to his as he implies, without the efforts of assimilation and brainwashing provided by the United States government? Sources such as Du Pray’s provide one with the ability to see the actual successful results of assimilation on individuals and how it would come to benefit the United States and its ideologies of white superiority. 

            Does it seem wise to send a child to a school with its own cemetery? The implications of an on-site cemetery are grim, and while the practice itself was not uncommon, it is who is being laid to rest in these cemeteries that are cause for concern. More commonly reserved for religious institutions, religious leaders and staff, schools reserved for the acculturation of Indigenous youth confronted a death toll that centered around the student body, as opposed to staff.

Nearly every residential school had its own graveyard, most likely initially intended for the use of staff, the cemeteries quickly became overpopulated with students who would lose their lives to abuse, disease, neglect and mistreatment.[27] These institutions were framed and justified as constructive and valuable to the civilization and successful lifestyle of Native Americans, though, were this genuinely the case one might safely conclude that the students here would not be losing their lives at a steep rate due to neglect. This was due in part to conditions of the school and school life for children as a result of frugal and abusive practices. The idea had been presented that schooling Native children would cost half the price of which it would cost to engage in war with Native Nations. Projected costs to take the life of a single native were seen at 1 million dollars, whereas educating the native would cost about $1,200.[28] These economic concerns fueled an ideology that separated violence from the education being inflicted upon Native children and by extension, their Nations. For American policy makers as well as school and government officials, it was the cheapest, most virtuous form of war that could be conceptualized against the entirety of the Native American population in the United States. The frugal practices in question are gross examples of neglect against children who were regarded as disposable due simply to their heritage and ethnicity. Proper nutrition, food preparation and food services to the children were not commonplace across these schools, leading to hundreds of students dying as a result of malnutrition or starvation, in fact, it was more common for institutions to use food as rewards and punishments.[29] In addition to improper meal services, students were provided with poor clothing that was not suitable for weather or disease ridden conditions. Furthermore, it was no beneficial factor that an overwhelming majority of these institutions experienced overcrowding to levels that proved hazardous for student health and the spread of disease.[30] If the goal was to ‘save’ Indigenous children’s lives through assimilative education, how could circumstances be so poor that they could go so far as to take them?  In order to manage the death toll at a single boarding school, school officials would send a child who was near death, home to their families and guardians so as not to add to their rising tallies.[31] While this was not the case for all schools – some being much kinder to their students and their students’ culture[32] – an overwhelming majority of these schools were guilty of mistreating students in a multitude of ways. The justification of a white man’s ‘salvation’ does not stand in the face of the conditions of neglect and loss of life that resulted. It is clear that those who were in a position of power to establish these dynamics regarded the schools as a cheaper, nicer, alternative to war. However given the extreme levels of neglect, it seems that the goal of assimilating or “killing” the ‘Indian’ were of a higher priority than the wellbeing, and even lives,  of children.

            School is meant to be regarded as a safe space for children, to provide them care and assurance for their lives and more importantly, their futures. Based on records and sources, one can only conclude that this was not the case nor the goal of a single Native American boarding school established. Sadly, neglect and poor conditions were not the only causes for concern a child might hold while attending one of these institutions. Cases of physical, sexual and emotional abuse were all too common for an overwhelming majority of institutes and students. Due to the federal foundations of these institutions and the fact that their existence is dependent on a mentality of racial and cultural inferiority, accountability for these instances of abuse were virtually non-existent.[33] The violence faced and experienced are indicative of a system whose primary goal is not to benefit Natives as individuals, or a race. Given the fact that the true nature of these schools was to act as a backdoor for a physical war, in a more creative process of destruction and land seizure as opposed to a violent one,[34] mistreatment and death were no cause for concern nor investigation at the federal or institutional level. One educator, John Boone[35] was accused and found guilty by the Federal Bureau of Investigation for sexually assaulting over 140 young Native school boys, and faced zero repercussions by the Hopi School, where he worked or the federal government. Accounts and accusations of abuses of any kind from students against faculty are sporadic, due largely in part to the fact that these accusations were ignored and remained uninvestigated by school officials in attempts to protect their staff. Additionally, due to the lack of federal protection from instances such as sexual abuse, schools would not only choose to not reprimand staff, but outwardly refuse.[36] The lack of basic human protections in these institutions from both the federal government as well as school officials paint a haunting picture of what the average life was like for students, and what these children experienced daily, for years. It seems that based on the average treatment, these schools were considered less of schools and more of housing institutions, where crime against Native youth was acceptable on account of an education that was not for them but an act of violence against them, and their culture. Because America and white Americans had a strong desire to continue to expand west, and needed a morally permissible and cheap alternative to genocide, there was little regard for their protection and well-being. In short, the experience at these schools was extremely violent and devastatingly poor, and as one can presume, not because it is the ideal learning environment. Rather, conditions and experiences were so dreadful for a majority of students who attended because it was not about their education, but control, under white dominance and a racial hierarchy that centralized white superiority. In a society by this design, Anglo-American populations could find themselves in a place where abuse was acceptable, of which many would take advantage in an ongoing conflict of culture and territory. Modern federal and historical investigations estimate the cost of young children’s lives to be nearly 1,000, across over 500 schools, many of whose families were never informed and their bodies buried in unmarked graves. Actions that much more reflect a singular goal of ‘killing the Indian’ rather than saving them, in any regard.

            Given the mistreatment, the widespread philosophy and the assimilative nature of these schools, it is no surprise that Indigenous students and adults alike, resisted this overwhelming oppressive force. Unfortunately, as discussed earlier, attending these schools was not a matter of choice for Native American children or their guardians after the passage of the Dawes Act in 1887. People are not prone to comply with oppressive powers, nor do they resist in the face of systems that are harmless to their well being.[37] In order for a conflict to reach a level of war, there must be two sides fighting, and Native American populations fought despite narratives that portray them as docile or accepting of oppressive powers. Not all Native Americans were resistant, some embracing the ‘help’ of the United States and assimilation into a white culture, however a vast majority did not accept this treatment and tried to the best of their abilities to fight back, or hold on to their heritage. If resistance to attendance was no longer  plausible, Native children would find ways to resist within the walls and confines of the school. Finding ways to maintain their identities, culture, traditions and language by any means they could conceive, while simultaneously avoiding detection and repercussions from school officials. Some forms of student defiance can be understood as more positive in efforts of cultural maintenance. These efforts would lead to the development of a ‘sub-culture’ among students that was formed in direct defiance of strict school rules and regulations, as well as neglect.[38] The crime of stealing became common among schools and integrated into this resistant subculture, in an effort to combat mistreatment that would inevitably lead to malnutrition and starvation for many Native children. Stealing and sharing of food to combat hunger was a defining characteristic of community and resistance among these schools, bringing students together in support of each other, against what they felt and recognized as oppressive forces.[39] The frequency of reported instances of stealing and organization among students to work together to steal is representative of how often large numbers of students were abused through food at the direct hands of these institutions. Another common form of resistance across schools was the usage of Native language despite its usage being forbidden in favor of the English language. Older students would guide younger students, teaching them when it was safest to speak and how to successfully avoid being caught by school officials.[40] In these ways, community and culture was able to be maintained in secret, providing at least a partial positive outlet for indigenous children to maintain their identities and connections.

Connection, community and heritage were not the only forms of resistance taken by the students of these boarding schools. Suicide was highly common as a form of escape for many Indigenous children attending these institutions and experiencing their brutal realities.[41] Conditions so poor and dire that they lead children to a point where the best possible means of escape is death. These systems were not designed with the best interest of these communities and children in mind. In order to resist mistreatment, abuse or rejection from the major Anglo-American society taking over the entire territory of the United States, some students would even attempt to run away from home, despite the design of these schools being specifically that prospects of making it back to their home reservations were dim due to their distance from reservations. When caught, students who attempted to flee the schools would be punished severely, reports of shaven heads were common as a result of this attempted escape.[42] Another account of harsh punishment shares the experience at a school where “language offenders,” or students who had been caught speaking their native language, would be punished routinely by having a needle stuck through their tongue.[43] In some cases resistance was successful and in others, it added to the misery being faced by these young indigenous children.

The tragic story of Native American oppression at the hands of the United States federal, state and local governments, as well as its citizens operating under the influence of a deep-rooted white-centric American hierarchy, is still a very prevalent issue indigenous communities face in contemporary times. Federal financial support for Native American boarding schools and Native American education was officially concluded in 1969, coinciding with the rise of the Red Power movement in the late 1960’s, a civil rights movement fighting for the equality and rights of Indigenous communities and people. However, oppression against these communities did not end with the conclusion of financial support. Traces of racism and generational trauma both contribute to startling statistics of poverty, suicide, mental health and racial violence faced by the Native American community today. Psychological and historical studies reveal the connections between these shocking statistics of life for Native individuals and communities and the historical violence and oppression they have faced for centuries, continuing well into the twenty-first century. Studies reveal the psychological effects of intergenerational trauma of Native residential schools, being that of a lack of compassion.[44] An analysis of this effect furthermore extends into higher risks overall of ‘negative behavioral patterns’ including substance abuse.[45] Trauma related to this history results in a mentality of ‘historical loss’ shared among members of a historically marginalized group.[46] This mentality feeds into the issues related to low self esteem and that of loss, loss of land, family, culture, autonomy and more can deeply affect the mental health of not one single person, but an entire community. Given the cause and effect relationship between United States intervention, followed by the United States’ abandonment of a community that was cultivated to be dependent on their oppressors,[47] coupled with over 100 years of an education designed to instill deficit ideologies of identity within thousands of members of a single community, it comes as no surprise that Native communities face such negative circumstances of life on a grand scale. The United States was highly successful in their objective to dismantle and destroy their ‘enemy’ to a degree that is still felt to this day. Furthermore, had the call for Native equality not been so powerful during the Red Power movement, the United States may have continued their funding of Native educational institutions. Oppression against Native communities was not simply a ‘product of the times’ so to speak, rather a system that was intentionally established and continues to be intentionally benefited off of by people and communities in positions of power.

  In an article published by The Washington Post in 2024, researchers spent a year investigating the true number of lives lost in, and at the hands of these residential schools, and furthermore, by the federal government.[48] The official number reported by the United States government was close to 1,000 lives lost, through an investigation of official government and school documents, as well as testimonies and sources of students who attended these schools, the Washington Post’s research team and investigation revealed the true nature of death resulting from these school was more accurately, well over 3,000. This research highlights many troubling aspects that further illustrate the cruelty of these institutions, as well as the United States government and people. Records indicate that around 800 of these children lost their lives and were buried on school property in unmarked graves, many having died with no notice home to inform family. Additionally, the intentional, or unintentional inaccuracy of the reported death toll further emphasizes the continued disregard the United States government had, and has for Native communities. The loss experienced is a direct result of American intervention, and colonization. Research and analysis today into the history, impacts, and reparations surrounding assimilative residential schools continue to reveal the brutal treatment and negative effects Native children faced. Historical authors and researchers that can be considered part of the decolonizing historiographical perspective such as Judi Gaiashkibos help to shine a light on the violence and cruel nature of these schools, and how it affected children and for Gaiashkibos, family; “These were not schools, they were prison camps. They were work camps.”[49] The inability to take full accountability and accurately represent the lives of children lost, even as recently as 2024, further emphasizes the success of this racist educational strategy of centering whiteness in American culture, as well as domination over the multiple nations of people deemed ‘savage’. Continued investigation into this harsh history also highlights the continued impacts that are still very much felt by indigenous communities today, who continue their effort in framing these schools out of a perspective of education and into violence, or more accurately, war against Native Americans.

The history of Native American boarding schools is one of violence, force, assimilation and white superiority. The children who attended these institutions experienced exploitation, abuse and mistreatment in a variety of ways, simply because staff and officials could treat them this way, and accepted it because they had effectively positioned them as people lower than that of white people. The United States government employed the usage of their military to forcefully relocate and kidnap children from their homes and reservations, to specifically brainwash and assimilate them into what was deemed ‘civilized culture’. This system and process was unkind and cruel, with thousands of children dying under the care of government funded schools that forced them against their will to attend. Using the children for exhausting work and starving them of food to the point where they began to band together and steal food can not be framed as beneficial for their lives and futures as Americans, of which they never asked nor necessarily agreed to be. Targeting the youth in order to instill fear, dismantle unity from within, and use this fracturing of community to further negotiate more and more land for the allotment of the United States was the purpose of these institutions. Additionally, brainwashing the youth into believing white culture is superior to their own, and even accepting their lower position in this hierarchical society based on race. In order to save money, and remain moral in some ways, while still gaining what was desired, boarding schools designed specifically to educate and assimilate Native youth were the perfect way to carry out “killing the Indian”. In order to cater to the comfort of Anglo-Americans who would be living side by side with Natives, their dominance would have to be solidified in a new American order. These tactics, strategies, mindsets and approaches paint a picture of violent assault on a community to a shockingly high degree. Rather than engage in a war with weapons, ‘man versus man’, it was an alternative war of ideology and identity. The United States attacked their enemy through their impressionable, youngest   generations and abused them into compliance and assimilation in order to achieve a society, social rank and allotments of land that were acceptable, and beneficial for the white majority. 

Native American history after the introduction of white colonizers is one of the darkest and most negative parts of the United States and Native American history. The mistreatment of these children can only be understood as an act of war against Native Americans, in a way that was more morally acceptable than blatant violence and bloodshed. The abuse faced in these institutions cannot be justified as beneficial or useful methods of learning by any means, leading only to harm, death and trauma that extends beyond generations and affects the lives of Native individuals, communities and relations with the United States government today. The mistreatment and little regard for the well-being and lives of indigenous youth, coupled with the resulting socio-geographical gain won by the United States was no mistake. The educational residential institutions may have been framed as beneficial and supportive of Native success and longevity of the race, however actions and results speak of a different narrative.

In order to secure Natives into the lowest rungs of a white centric society, seize their land and finally, legally abuse and murder them, (all while remaining financially conscious) these schools were established. How could the exploitation of students for physical labor relate to the language they speak or the religion they follow? While not all schools shared the same horrors of violence, some even being fairly positive places, the goal was always the same: “Kill the Indian, save the man.” Had concerns of faith and costs been different, or balanced in the opposite direction the call to war would have been much clearer and far less sneaky. The purpose of these institutions, above all, was to enact war against an entire people and their way of life in a subtle, yet nearly equally violent manner. In this way the United States effectively waged an alternate form of war, through the guise of salvation and education.

Native American history is one of, if not the most neglected history of the Americas. For most American students, the chances of learning more about Native Americans past the fictitious happy narrative of the first thanksgiving is rather slim. Educators of history, both future and present, have the opportunity to join the historical reconciliation movement that has arisen with the decolonizing perspective of Native American histories. Truth is of the utmost importance in the history classroom if we are to help students better understand the present through the history of their home. Secondary students are not in need of a sugar coated narrative of history, and would much more benefit from an understanding of history that faces the truth, even the darkest  parts head on, instead of sweeping them aside to maintain a happy image of the United States. Furthermore, as previously mentioned Native populations face some of the most grim statistics of any other group in the United States, due in part to the history of assimilation boarding schools, as well as many more aspects of history that continue to go untold. It is important for educators to learn and acknowledge these histories, not only in pursuit of historical reconciliation, but to analyze and understand the many ways in which schooling can be used as a tool for success, as well as manipulation. In a time where teaching history is as contested as ever, it has never been more important to understand education in this way, to ensure it is being taught for the good of our students, and not for ulterior motives.

References

Adams, David. Education for Extinction: American Indians and the Boarding School     Experience, 1875-1928. Lawrence: University Press of Kansas, 1995.

Beaver, R. Pierce. Church, State, and the American Indians: Indian Missions in the New Nations. Saint Louis: Concordia Publishing House, 1966.

Carroll, James. Seeds of Faith: Catholic Indian Boarding Schools. New York: Garland Publishing Inc., 2000.

Crawford, Neta C. “What Is War Good for? Background Ideas and Assumptions about the Legitimacy, Utility, and Costs of Offensive War.” British Journal of Politics and International Relations 18, no. 2 (2016): 282–99. https://doi.org/10.1177/1369148115613662.

Devens, Carol. “If We Get the Girls, We Get the Race: Missionary Education of Native American Girls.” Journal of World History. Vol. 3, No. 2 (1992).

Emery, Jacqueline, ed. Recovering Native American Writings in the Boarding School Press. University of Nebraska Press, 2020.

Haig-Brown, Celia. Resistance and Renewal: Surviving the Indian Residential School. Canada: Tillacum Library, 1988.

Henriksson, Markku. The Indian on Capitol Hill: Indian Legislation and the United States Congress, 1862-1907. Helsinki: Finnish Historical Society, 1988.

Hill, Edward, E. Guide to Records in the National Archives of the United States Relating to American Indians. Washington, D.C.: National Archives and Records Service, 1981.

Lomawaima, K. Tsianina, Bryan McKinley Jones Brayboy, and Teresa L. McCarty. “Editors’ Introduction to the Special Issue: Native American Boarding School Stories.” Journal of American Indian Education 57, no. 1 (March 1, 2018): 1–10. https://doi.org/10.1353/jaie.2018.a798593.

McBride, Preston. “Indian Boarding School Deaths, Burial Sites Far Exceed U.S. Government Counts.” Washington Post, December 22, 2024. https://www.washingtonpost.com/investigations/interactive/2024/native-american-deaths-burial-sites-boarding-schools/.

Piccard, Ann. Death by Boarding School: The Last Acceptable Racism and the United States’ Genocide of Native Americans. Gonzaga Law Review 49, no. 1 (2013-2014): 137-[vi]

Sebwenna-Painter, Kaitlyn, Amoneeta Beckstein, Sue Kraus, “Psychological Impacts of Historic Loss and Current Events Surrounding American Indian Boarding Schools.” American Indian and Alaska Native Mental Health Research. Vol. 30, 2023. https://coloradosph.cuanschutz.edu/docs/librariesprovider205/journal_files/vol30/30_2_2023_1_sebwenna-painter.pdf.

Smith, Andrea. “Boarding School Abuses, Human Rights, and Reparations”. Social Justice 31, no. 4 (2004): 89-102. https://login.tcnj.idm.oclc.org/login?url=https://www.proquest.com/scholarly-journals/boarding-school-abuses-human-rights-reparations/docview/231920785/se-2.

United States. Office of Indian Affairs: Annual Report of the Commissioner of Indian Affairs, for the Year 1891. 60th (1891). 


[1] David W. Adams, Education for Extinction: American Indians and the Boarding School Experience, 1875–1928. (Lawrence: University Press of Kansas, 1995), 56.

[2] Pierce R. Beaver. Church, State, and the American Indians: Indian Missions in the New Nations. (Saint Louis: Concordia Publishing House, 1966).

[3] Beaver, Church, State, and the American Indians, 25.

[4] Neta C. Crawford, What is War Good For? Background Ideas and Assumptions About the Legitimacy, Utility, and Costs of Offensive War, 18 (The British Journal of Politics and International Relations, 2016).

[5] Markku Henriksson, The Indian on Capitol Hill: Indian Legislation and the United States Congress, 1862-1907. (Helsinki: Finnish Historical Society, 1988), 96.

[6] Henriksson, The Indian on Capitol Hill, 21.

[7] Henriksson, The Indian on Capitol Hill, 98.

[8] United States Office of Indian Affairs, Annual report of the Commissioner of Indian Affairs, for the year 1891, 60th. (Washington D.C.: Office of Indian Affairs, 1891).

[9] Carol Devens, Journal of World History, “If We Get the Girls, We Get the Race: Missionary Education of Native American Girls”, 3. (Hawaii: University of Hawaii), 223.

[10] Edward E. Hill, Guide to Records in the National Archives of the United States Relating to American Indians. (Washington, D.C.: National Archives and Records Service, 1981), 29.

[11] Hill, Guide to Records in the National Archives of the United States Relating to American Indians, 30.

[12] Hill, Guide to Records in the National Archives of the United States Relating to American Indians, 29.

[13] David Adams, Education for Extinction: American Indians and the Boarding School Experience, 1875-1928. (Lawrence: University Press of Kansas, 1995), 301.

[14] Hill, Guide to Records in the National Archives of the United States Relating to American Indians, 155.

[15] Tsianina K. Lomawaima, Bryan McKinley Jones Brayboy, and Teresa L. McCarty, Editors’ Introduction to the Special Issue: Native American Boarding School Stories, Journal of American Indian Education 57, no. 1. (Minnesota: University of Minnesota Press, 2018).

[16] Ann Piccard, Death by Boarding School: The Last Acceptable Racism and the United States’ Genocide of Native Americans, no. 1. (Gonzaga Law Review 49), 141.

[17] Piccard, Death by Boarding School.

[18] Beaver, Church, State, and the American Indians.

[19] James T. Carroll, Seeds of Faith: Catholic Indian Boarding Schools. (New York: Garland Publishing Inc., 2000).

[20] Carroll, Seeds of Faith, 170.

[21] Piccard, Death by Boarding School, 155.  

[22] Andrea Smith, Boarding School Abuses, Human Rights, and Reparations. (Social Justice Vol. 31, No. 4, 2004), 90.

[23] Carroll, Seeds of Faith.

[24] Carroll, Seeds of Faith, 15.

[25] Jacqueline Emery, ed., Recovering Native American Writings in the Boarding School Press. (Nebraska: University of Nebraska Press, 2020), 75.

[26] Jacqueline Emery, ed., Recovering Native American Writings in the Boarding School Press. (Nebraska: University of Nebraska Press, 2020), 75.

[27] Smith, Boarding School Abuses, Human Rights, and Reparations.

[28] Smith, Boarding School Abuses, Human Rights, and Reparations, 90.

[29] Celia Haig-Brown, Resistance and Renewal: Surviving the Indian Residential School. (Canada: Tillacum Library, 1988), 99.

[30] Smith, Boarding School Abuses, Human Rights, and Reparations.

[31] Adams, Education for Extinction.

[32] Carroll, Seeds of Faith, 170.

[33] Smith, Boarding School Abuses, Human Rights, and Reparations, 91.

[34] Devens, If We Get the Girls, We Get the Race, 223. 

[35] Smith, Boarding School Abuses, Human Rights, and Reparations, 95.

[36] Smith, Boarding School Abuses, Human Rights, and Reparations, 95.

[37] Haig-Brown, Resistance and Renewal, 5.

[38] Haig-Brown, Resistance and Renewal, 98.

[39] Haig-Brown, Resistance and Renewal, 99.

[40] Haig-Brown, Resistance and Renewal, 104.

[41] Haig-Brown, Resistance and Renewal, 123.

[42] Haig-Brown, Resistance and Renewal, 109.

[43] Haig-Brown, Resistance and Renewal, 16.

[44] Kaitlyn Sebwenna-Painter, Amoneeta Beckstein, and Sue Kraus, Psychological Impacts of Historic Loss and Current Events Surrounding American Indian Boarding Schools. (University of Colorado: Anschutz Medical Campus), 3.

[45] Sebwenna-Painter, Beckstein, and Kraus, Psychological Impacts of Historic Loss and Current Events Surrounding American Indian Boarding Schools, 3.

[46] Sebwenna-Painter, Beckstein, and Kraus, Psychological Impacts of Historic Loss and Current Events Surrounding American Indian Boarding Schools, 5.

[47]Adams, Education for Extinction, 337.

[48] Dana Hedgpeth Sari Horwitz Chikwendiu Joyce Lee, Andrew Tran, Nilo Tabrizy, Jahi, Indian Boarding School Deaths, Burial Sites Far Exceed U.S. Government Counts. (Washington Post, December 22, 2024), https://www.washingtonpost.com/investigations/interactive/2024/native-american-deaths-burial-sites-boarding-schools/.

[49] Chikwendiu, Indian Boarding School Deaths, Burial Sites Far Exceed U.S. Government Counts.

Era 13 Postwar United States: Civil Unrest and Social Change

www.njcss.org

The relationship between the individual and the state is present in every country, society, and civilization. Relevant questions about individual liberty, civic engagement, government authority, equality and justice, and protection are important for every demographic group in the population.  In your teaching of World History, consider the examples and questions provided below that should be familiar to students in the history of the United States with application to the experiences of others around the world.

These civic activities are designed to present civics in a global context as civic education happens in every country.  The design is flexible regarding using one of the activities, allowing students to explore multiple activities in groups, and as a lesson for a substitute teacher. The lessons are free, although a donation to the New Jersey Council for the Social Studies is greatly appreciated. www.njcss.org

Era 13 Postwar United States: Civil Rights and Social Change (1945 to early 1970s)

The postwar era marked the rise of America as a world power. The new world order established alliance and economic agreements that have led to unprecedented economic growth. However, this period also marks divisions between countries with democratic institutions, authoritarian governments following the ideology of Marxist communism, and developing countries with issues of poverty, disease, debt, and human rights abuses. The United States faced issues or racial segregation, a shrinking middle class, and the expansion of costly federal government programs and a large defense budget causing its national debt to increase. Technology and the media influenced social changes.

Dixiecrats and the Authority of State Government in the United States

The principle of federalism is valued in the way the people of the United States govern themselves. There is a fine line between the division of powers between the states and the national government. The Tenth Amendment specifically protects the powers of the 50 states, and the Ninth Amendment protects the powers of individual citizens.  The powers of the national government are carefully defined and limited.

“The enumeration in the Constitution, of certain rights, shall not be construed to deny or disparage others retained by the people.” (Ninth Amendment)

“The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.” (Tenth Amendment)

“The President shall be Commander in Chief of the Army and Navy of the United States, and of the Militia of the several States, when called into the actual Service of the United States; he may require the Opinion, in writing, of the principal Officer in each of the executive Departments, upon any Subject relating to the Duties of their respective Offices, and he shall have Power to grant Reprieves and Pardons for Offences against the United States, except in Cases of Impeachment.” (Article 2, Section 2)

“He shall from time to time give to the Congress Information of the State of the Union, and recommend to their Consideration such Measures as he shall judge necessary and expedient; he may, on extraordinary Occasions, convene both Houses, or either of them, and in Case of Disagreement between them, with Respect to the Time of Adjournment, he may adjourn them to such Time as he shall think proper; he shall receive Ambassadors and other public Ministers; he shall take Care that the Laws be faithfully executed, and shall Commission all the Officers of the United States.” (Article 2, Section 3)

The Dixiecrats perceived the legislation passed by the national government (Congress and President Truman) to integrate American society as a threat to their liberty and authority as independent states. In the 1948 presidential election, Southern Democrats walked out of the Democratic National Convention because they disagreed with its civil rights platform. They formed a new political party with South Carolina’s Governor Strom Thurmond as their party’s presidential nominee. Their objective was to deny or ‘nullify’ laws passed by the national government to integrate schools and modes of transportation. Individual states wanted to continue with the 1896 “separate but equal” decision from the U.S. Supreme Court decision in Plessy v. Ferguson

In 1798, Congress passed, and President John Adams signed into law, the Alien and Sedition Acts. The acts outraged Thomas Jefferson and Kentucky declared the Alien and Sedition Acts unconstitutional and “altogether void and of no force” in the state of Kentucky.

Kentucky held that our Constitution was a “compact” among the states that delegated a set of limited powers to the federal government. This meant that “every state” had the power to “nullify of their own authority” any violation of the Constitution. In 1832, South Carolina declared the Tariff of 1832 was unconstitutional, “null, void, and no law” because they disproportionately burdened southern states.

“This Constitution, and the Laws of the United States which shall be made in Pursuance thereof; and all Treaties made, or which shall be made, under the Authority of the United States, shall be the supreme Law of the Land; and the Judges in every State shall be bound thereby, any Thing in the Constitution or Laws of any State to the Contrary notwithstanding.” (Article 6)

Switzerland’s Government

Switzerland is governed under a federal system at three levels: the Confederation, the 26 cantons and the 2,131 communes. The Swiss Confederation of States and its current boundaries were agreed to in 1815 and its current constitution was adopted in 1848. Switzerland has a direct democracy with citizens voting on decisions at all political levels. Switzerland is governed by the Federal Council of seven members representing the different political parties and are elected by the two-house assembly or parliament. whose decisions are made by consensus. Switzerland has a two-house assembly, the National Council is the lower house and represents the people. The upper house is the Council of States and represents the individual cantons. Switzerland also has ten political parties. The powers of cantons include education, culture, healthcare, welfare, law enforcement, taxation, and voting. Cantons have their own constitutions, parliaments, and courts, which are aligned with the federal constitution. 

An example of a conflict in Switzerland that challenged the authority of the individual cantons is the city of Moutier with a population of 7,500 in the canton of Bern. Since 1957, the Moutier committee wanted to secede from the canton of Bern and join the canton of Jura. The majority of people in Bern have voted to keep Moutier within its jurisdiction.  Four out of the seven Jura districts narrowly rejected forming a new district. The three northern, majority Roman Catholic, districts voted in favor of a new district.

Since 2013, there have been peaceful protests and at times vandalism. The people of Moutier voted to join the Jura canton making it the second largest town in the canton of Jura. Although a majority, 51%, of the people voted to join, the government and people of Bern declared their vote to be invalid because some people voted whose residency could not be confirmed. There have been nine referendums in the past 70 years with the population voting to secede and join the Canton of Jura in 2021.  The change to the canton of Jura took effect on January 1, 2026, granting Moutier the right to secede from one canton and join another.

Questions:

  1. Should the national government of the United States be able to enforce common laws for holidays, the economy, schools, transportation, public health, and the environment in all 50 states and territories?
  • What are the advantages and disadvantages of the federal system of power between the individual states and the national government in the United States?
  • Does the Swiss government model have any advantages or disadvantages over the structure of government in the United States?
  • What would be the best way to resolve the conflict with the population of Moutier?
  • Will the decision allowing Moutier to secede establish a precedent for future towns or cities to secede in Switzerland?  

Platform of the States Rights Democratic Party, August 14, 1948

Article 1, Section 8: Federalism and the Overall Scope of Federal Power

Keeping the Balance: What a President Can and Cannot Do (Truman Library)

Looking Back: Nullification in American History (National Constitution Center)

Political System of Switzerland

Federalism in Switzerland

Education is primarily a state and local responsibility in the United States. About 92% of the money for elementary and secondary education comes from local taxes and money from the individual states. The role of the federal government in education dates back to 1867 when Congress wanted information on teachers and how students learn. Over time this led to land-grant colleges and vocational schools After World War 2, the federal government enacted the “GI Bill” to provide college and vocational education to returning veterans.

In response to the Soviet launch of a satellite, Sputnik, into space in 1957, Congress passed the National Defense Education Act to provide funds for teachers in the areas of mathematics, science, world languages, and area studies to enable us to compete with the Soviet Union. Perhaps the most significant legislation to increase federal funds for schools came in response to the passage of civil rights laws in the 1960s and 1970s and the Great Society programs to reduce poverty. In 1980, Congress established the Department of Education as a position in the president’s Cabinet. In 2025, the Department of Education’s staff and budget was significantly reduced. The Department of Education before 2025 supported 50 million students in 98,000 public schools and 32,000 private schools. They also provided grants, loans, and work-study programs to 12 million students in colleges and vocational training programs. In addition, they administered $150 billion in loans.

The purpose of federal funds in the United States is to provide equality for disadvantaged students and to improve academic achievement. This is monitored through state assessments based on learning standards. Unfortunately, some states lowered their expectations for student achievement to qualify for the federal funds and the federal government is currently investigating fraud in how federal dollars are being spent.

In the United States, federal funds are designated for after school instruction, English language acquisition, preschools, nutrition, literacy, teaching American history and civics, charter, and  magnet schools.

School Financing in Canada

School funding in Canada is primarily a responsibility of provincial and territorial governments. The federal government contributes money to ensure an equal education for its significant indigenous population. Most funding is from Canada’s 10 provinces. Some provinces provide public funding to private, charter, and religious schools.

The government of Canada views education as a public good from which everyone in society benefits. Education prepares students for jobs, higher education, lowers crime, and reduces poverty. Employers also benefit as educated workers are more productive leading to higher profits for businesses. The only province to fully embrace school choice is Alberta. Canadians fear that school choice may lead wealthier Canadians to benefit from independent, parochial, charter, or magnet schools and this would leave marginalized populations at a disadvantage. Equality and equity are two principles that Canadians value.

According to U.S. News & World Report, the United States is ranked #1 and Canada is ranked #4 in the world in education.

Questions:

  1. Should local communities, states or provinces, or the national government decide the curriculum and funding for public schools?
  2. To what extent should public tax dollars be used to support private or religious schools?
  3. What is the best way to ensure an equal and equitable education for all students?
  4. Should public tax dollars be used for extracurricular activities and sports in schools?
  5. Do you consider education to be a public good that benefits all of society or is it a private good that benefits individual students?
  6. To what extent should public tax dollars be used to support college and vocational education after completing elementary and secondary education?

Elementary and Secondary Education Act

Canada’s Approach to School Funding

Council of Ministers of Education, Canada

De facto Racial Residential Segregation in the United States

The United States ended racial segregation with the Brown v. Board of Education v. Topeka, Kansas decision by the U.S. Supreme Court in 1954, the Civil Rights Act of 1964, and the Voting Rights Act of 1965. However, the United States continues to be a place of segregation, not integration. Residential segregation exists through our zip codes and neighborhoods. Although our laws prohibit discrimination, differences in land use policies, wealth and income, contribute to what is called de facto racial residential segregation. Neighborhoods determine the quality of schools, public safety, quality of drinking water, opportunities for employment, strategies of law enforcement, rates of incarceration, and life expectancy.

A study by the University of California (Source) found that more than 80 percent of metropolitan areas were more segregated in 2019 than in 1990. In 2025, the United States government effectively ended support for DEI (Diversity, Equity, and Inclusion) programs. Racial residential segregation is difficult to    address when resources are not equally available to all communities. The Kerner Commission wrote in its 1968 report that integration is “the only course which explicitly seeks to achieve a single nation” rather than a dual or permanently divided society.

Table 3: Top 10 Most Segregated Metropolitan Statistical Areas (2019, Minimum 200,000 people)

Segregation  RankMetro
1New York-Northern New Jersey-Long Island, NY-NJ-PA
2Chicago-Joliet-Naperville, IL-IN-WI
3Milwaukee-Waukesha-West Allis, WI
4Detroit-Warren-Livonia, MI
5Miami-Fort Lauderdale-Pompano Beach, FL
6Los Angeles-Long Beach-Santa Ana, CA
7Trenton-Ewing, NJ
8Cleveland-Elyria-Mentor, OH
9Philadelphia-Camden-Wilmington, PA-NJ-DE-MD
10 (tied)Beaumont-Port Arthur, TX
10 (tied)New Orleans-Metairie-Kenner, LA

Religious Segregation in India

India ended the caste system in 1947 and yet many Indians live in religiously segregated areas. One of the reasons for this segregation is that friendship circles are often part of the religious community and marriages are within the same faith community. People in southern India are most likely to live in integrated neighborhoods. Indians with a college degree are more accepting of people from other faiths living in their neighborhoods than those with less education.

Very few Indians say they are married to someone with a different religion. Almost all married people (99%) reported that their spouse shared their religion. This applies to Hindus, Muslims, Christians, Sikhs and Buddhists.

Indians generally marry within same religion

Religion, especially members of the Hindu faith, is closely connected with views on politics and national identity. Hindus make up 80% of India’s population. A Pew Research study found that 36% of Hindus would not be willing to live near a Muslim, and 31% say they would not want a Christian living in their neighborhood. Jains are even more likely to express such views:. 54% of people who identify with the Jainist faith would not accept a Muslim as a neighbor, and 47% say the same about Christians. People who identify as Buddhist tend to be the most accepting of people from other faith traditions. Eight-in-ten Buddhists in India say they would accept a Muslim, Hindu, Christian, Sikh or Jain as a neighbor.

Members of both large and small religious groups mostly keep friendships within religious lines

And Indians who live in the Central region of the country are more inclined than people in other regions to say it is very important to stop people from marrying outside of their religion. Among Hindus in the Central region, for instance, 82% say stopping the interreligious marriage of Hindu women is very important, compared with 67% of Hindus nationally. Among Muslims in the region, nearly all (96%) see it as crucial to stop Muslim women from marrying outside the faith, versus 80% of Muslims nationally.

The religious segregation also impacts the quality of education and employment. Muslim student enrollment is dropping. Some states in India are banning religious instruction even though it is protected by the national constitution.

Questions:

  1. Are there common factors (geographic, social, economic, racial, educational, religious, etc.) causing different kinds of segregation in Indian and the United States?
  2. How can countries best establish a social system of equality and integration?
  3. Is segregation present in your school or community?
  4. How do countries/societies unite or define their identity?
  5. Is the problem of segregation about the same, more severe, less severe in India or the United States?

Examples of Government Regulation of Business in the United States

Religious Segregation in India (Pew Research Center)

The Great Society Program in the United States

In 1965, according to the U.S. Census, the poverty rate in the United States was 13.3%. In 2024, it was 10.6%. However, poverty rates often provide mixed data because of inflation, income levels, race, and age. For examples in 1965 45% of the population in South Carolina was below the poverty line and in 2024 the poverty rate for Hispanic (15%), Black Americans (18.4%), and Native Americans (19.3%) is significantly higher than 10.6%. The definition is further complicated by the difference between absolute poverty (below an income of $31,200 for a four-person household) and relative poverty (the quality of life for people in a neighborhood or community).

Social Security and Medicare are for senior citizens who are eligible at age 65 for Medicare and age 67 for Social Security. There are 83 million people, including children, receiving Medicaid, about 25% of the population. The program is offered by the states and the services provided depend on the state. An average estimate for eligibility is an income that is about 140 percent above the federal poverty level ($30,000 for a family of two in New Jersey, as of 2026). In New Jersey, Medicaid costs about 23% of the state’s budget. Approximately 25% of the residents in New Jesey receive Medicaid at an average cost of $2,600 per enrollee. Amounts vary and are higher for families with children and pregnant women.

According to the Congressional Research Services, mandatory spending was only 30% of the federal budget. Today, it is 60%. Medicare and Medicaid together cost nearly $1 trillion annually. Medicare, Medicaid, and Social Security, are the main contributors to our national debt, which is now over $40 trillion (or roughly $59,000 per citizen). According to the Kaiser Family Foundation, Medicare provides health insurance coverage to 68 million Americans. Funding for Medicare is from government contributions, payroll tax revenues, and premiums paid by beneficiaries. Medicare spending is currently about 13.5% of the federal budget or roughly $1.1 trillion. The average cost is $17,000 per enrollee with a $12 billion shortfall in 2023, about $1,300 per enrollee.  The administration of President Trump cut some of the Medicaid programs in 2025 and is negotiating lower prescription drug costs to reduce this shortfall. An aging population and higher health care costs are factors that are expected to continue. Even with these Great Society programs, poverty among the elderly is significantly high. According to USA Today,

“Based on the official measure, which is a simple calculation based on pretax cash income compared with a national threshold, the percentage of seniors in poverty rose to 9.9% last year from 9.7% in 2023, data showed. Using the more comprehensive supplemental measure, which includes noncash government benefits, accounts for taxes and essential expenses like medical care and work-related costs, and adjusts thresholds for regional differences in housing costs, senior poverty rose to 15% from 14.2% − and marked the highest poverty level among all age groups.”

Although these programs are not cost effective and are withdrawing funds from the Trust Fund, they are considered transfer payments because the money is spent at the local and state level which generates income and GDP growth in the economy. They are often referred to as entitlement programs because they were passed by Congress and have been in effect for 90 years (Social Security) and 60 years (Medicaid and Medicare) and revised and expanded over time.

Marshall Plan

In June 1947, Secretary of State George Marshall, announced the U.S. plan to give economic aid to Europe. The offer was made to all of Europe, including the U.S. wartime enemies and the communist countries of Eastern Europe. Sixteen European countries responded by cooperating on a plan that was accepted by the United States. The United States appropriated $13.6 billion (equivalent to $190 billion in 2026 money) was provided. By 1950, the economies of the participating countries returned to their prewar levels.

The Marshall Plan required the countries to stabilize their currency, reduce public spending, import goods from the United States and increase their exports to the United States. There were clear expectations that benefited the economy of the United States. The Marshall Plan established the U.S. as a dominant economic power, promoted open trade and prevented the return of economic depression. It was critical in forming NATO and a closer relationship between the United States and Europe.

Questions:

  1. Given the fact that the Great Society programs of Medicaid and Medicare are not cost effective and that the poverty rate for people over the age of 65 has increased, should the United States continue with these programs?
  2. What should the United States or the individual states do to lower the poverty rate among people over the age of 65?
  3. Does the United States have a legal (constitutional) or moral responsibility to provide supplemental or full health care for its citizens, legal residents, and/or undocumented immigrants?
  4. Was the Marshall Plan worth the investment by the United States?
  5. What factors contributed to the success of the Marshall Plan?
  6. Would a ‘Marshall Plan” to support the rebuilding of a sustainable infrastructure based on renewable energy be effective and accomplish similar outcomes within three to five years?

Tallying the Costs and Benefits of LBJ’s Great Society Programs (American Enterprise Institute)

Estimates of the Costs of Federal Credit Programs (Congressional Budget Office)

Kaiser Family Foundation Reports on Medicare-Medicaid Enrollment and Spending

Marshall Plan (1948) (National Archives)

Marshall Plan and U.S. Economic Dominance (EBSCO)

The Marshall Plan: Design, Accomplishments, and Significance (Congressional Research Service)

Book Review – Our Fragile Freedoms

Four books that have influenced my teaching of U.S. history are: the volumes in the Jefferson Papers Project, The Life of Henry Adams, The Life of Arthur Schlesinger, and Our Fragile Freedoms. These books have left a profound influence on me because each of them included a perspective of 50 years or more.

Eric Foner’s Our Fragile Freedoms is a series of selected documents and book reviews that he has authored over 250 years of our history.  It is a collection of human stories in addition to documents, perspectives, historiography, and scholarly insights. In my reading I discovered new information and perspectives about enslaved persons, laborers, immigrants, and women.  I have also met Eric Foner, our lives share a similar chronology of the second half of the 20th century and the first 25 years of the 21st century.  Just when I thought I had mastered everything that needs to be taught in high schools, colleges, and in public discussions, I discovered somethings that are new and important in his book.

Our Fragile Freedoms gathers together nearly sixty book reviews and opinion pieces I have written over the past quarter century,  Originally published in venues such as the New York Review of Books, London Review of Books, The Nation, and The New York Times, they reflect a period of remarkable creativity among  American historians but also intense controversy over the teaching, writing and public presentation of history.  The book examines history as refracted through the prism of some of the most influential recent works of scholarship, while at the same time shedding light on my own evolution as an historian.” (Introduction, page xv)

The insights into the U.S. history curriculum are helpful to teachers who want to engage their students in investigating history and discussing the concept of freedom.  Here are some examples:

1.Colonial America: “In South Carolina and Georgia, however, the disruption of the War for independence produced not a weakening of commitment to slavery, but the demand that the Atlantic slave trade be reopened.  At the insistence of these states, the Constitutional Convention of 1787 forbade Congress from abolishing the importation of slaves until 1808. Given this window of opportunity, South Carolina brought in tens of thousands of new slaves, further reinforcing the African presence in the low country Black society.” (page 22)

    2. President Washington: “Thompson (Mary Thompson, author of “The Only Unavoidable Subject of Regret: George Washington, Slavery, and the Enslaved Community at Mount Vernon”, 2019) offers various explanations for Washington’s refusal to speak or act publicly against slavery.  She points out that freeing his slaves would have meant financial disaster for his family.  Like other Virginia planters, Washington was chronically in debt, largely because of his taste for luxury goods imported from Britain. Indeed, in 1789 he had to borrow money to pay for his journey to New York where his inauguration as the first president was to take place.” (page 35)

    3. Fugitive Slave Law: “The first arrest under the Fugitive Slave Act of 1850 took place in New York-a city whose economic fortunes were closely tied to the cotton trade, and whose political establishment was decidedly pro-southern. On September 16, 1850, eight days after President Millard Fillmore signed the measure, two deputy U.S. marshals arrested James Hamlet at his job as a porter in a local store. Hamlet had escaped from Baltimore two years earlier and settled in Williamsburg, a Brooklyn village with a small Black population, along with his wife and three children, all born in Maryland.” (page 53)

    4. Emancipation Proclamation: “’I cannot make it better known than it already is, that I strongly favor colonization,” Lincoln said in a message to Congress less than a month before he issued the Emancipation Proclamation.  Oakes (Professor James Oakes, CUNY) calls Lincoln’s August 1862 meeting with Black leaders (not including Douglass), where he urged them to support colonization, “bizarre,” and explains it as an effort to “make emancipation more palatable to white racists.” And he notes, Douglass reacted with one of his most bitter criticisms of the president, “Mr. Lincoln,” he wrote, “assumes the language and arguments of an itinerant colonization lecturer shows all his inconsistencies, his pride of race and blood, his contempt for Negroes and his canting hypocrisy.  (page 72)

    5. Reconstruction: “Grant’s contemporaries recognized the Civil War as an event of international significance.  One hundred and fifty years after the conflict began, the meanings they ascribed to it offer a useful way if outlining why it was so pivotal in our own history.  The Civil War changed the nature of warfare, gave rise to an empowered nation-state, vindicated the idea of free labor, and destroyed the modern world’s greatest slave society. Each of these outcomes laid the foundation for the country we live in today. But as with all historical events, each outcome carried with it ambiguous, even contradictory, consequences.” (page 85)

    As teachers, we need to understand the big picture of historical decisions and events over time.  This is why it is important for students to learn about continuity and change as one of the core skills of our discipline. Our Fragile Freedoms helped me to grasp the complexity of the concepts of freedom and equality that social studies teachers introduce in kindergarten.

    An important article and commentary in the book is “Everyday Violence in the Jim Crow South.” (pp. 201-210) This review of By Hands Now Known: Jim Crow’s Legal Executioners, by Margaret A. Burnham, New York Review of Books, April 6, 2023, provides specific examples of the abuse of power by people in local and state government against innocent citizens.

    “In Westfield, a town near Birmingham, a female white clerk at a local store, claiming that a Black customer, William Daniel, had insulted her, called the police.  When an officer arrived, he almost immediately shot and killed the alleged offender, even though, as Burnham laconically remarks, Daniel had committed no crime: ‘even in Alabama, there was no law against, ‘insulting a white woman.’” (p. 203)

    Another commentary that engaged my interest as a high school teacher was “Tulsa: Forgetting and Remembering.” (pp. 211-220) The information in the Review of The Ground Breaking: An American City and Its Search for Justice by Scott Ellsworth in the London Review of Books, September 9, 2011, provides new insights and perspectives to this horrific tragedy that began with a minor encounter between two teenagers. Scott Ellswoth is from Tulsa and became interested in this race riot in his research for a high school history paper.  He pursued his passion of this massacre as a college student at Reed College, and throughout his adult life. The discussion about the importance of local research has relevance to the teaching of history and its relevance to project-based learning.

    The review of Half American: The Epic Story of African Americans Fighting World War II at Home and Abroad by Matthew F. Delmont and An Army Afire: How the U.S. Army Confronted Its Racial Crisis in the Vietnam Era by Beth Bailey 2023) left me feeling uncomfortable. I think many teachers emphasize the role of the Tuskegee Airmen in teaching World War II and follow it up with a five-minute talk on President Truman’s Executive Order to embrace “equality of treatment and opportunity” in the military regardless of race, religion, and national origin. Because of my ignorance in this area, I never included examples of Jim Crow discrimination and the race problem in our armed forces. Our Fragile Freedoms provides graphic examples. (pp. 232-243)

    In the middle of the book there are some of the most important insights and perspectives for teachers of 20th century United States History. They have a direct relationship to what students are thinking about today as they listen to or witness events that are challenging the values of liberty, equality and social justice.  They offer teachers critical questions of inquiry regarding the continuity and change of America’s core values from the Declaration of Independence, Reconstruction Era, and Civil Rights movement. Allow me to summarize from examples on the New Deal and Civil Rights era from pages 243-267.

    “We will never know precisely why Parks refused to leave her seat when ordered to do so, her decision was not premeditated but neither was it completely spontaneous.  Perhaps it was because an all-white jury in Mississippi had just acquitted the murderers of Emmett Till, a Black teenager who had allegedly whistled at a white woman.  Perhaps the reason was that she had inadvertently boarded a bus driven by the same driver who had evicted her twelve years earlier.  Parks knew that talk of a boycott was in the air.  In any event, in the wake of her arrest the boycott began.” (p. 248)

    In the review of Riding for Freedom, teachers might ask if the foreign policy of the Kennedy Administration on the Cold War was mutually exclusive from the domestic policy of integration and racial justice. Many American presidents have faced challenging decisions regarding their promise for domestic reforms and unexpected international conflicts. Kennedy experienced this in his first year as president.

    “Certainly, the photographs that flashed across the world embarrassed the White House.  But the conflict with the Soviets also inspired deep distrust of any movement that included critics of American foreign policy.  After a telephone conversation in which he urged Martin Luther King Jr. to restrain the riders, Robert Kennedy remarked to an aide, ‘I wonder whether they have the best interest of their country at heart.’” (pp. 253-254).

    “The continuing distortion of the period (Reconstruction) by historians raised a troubling question, King had long identified the movement with core American values inherited from the nation’s founding. But what, in fact, were the nation’s deepest values? All men are created equal? Or something more sinister, exemplified by Reconstruction’s violent overthrow? King had originally believed, he told the journalist David Halberstam, that American society could be reformed through many small changes. Now, he said, he felt ‘quite differently,’ ‘I think you’ve got to have a reconstruction of the entire society, a revolution of values.’ Was the movement the fulfilment of American values or their repudiation?” (pp. 263-264)

    These excerpts are only appetizers for the full meal that is within each review and the entire book. As students think about and debate the civil rights era, they gain an understanding of the civil rights movement, its brutality, its injustice, its inequality, and its struggle. Unfortunately, too many students only know one sentence from Martin Luther King’s speech, “I have a dream….” Teachers should have students read or watch the entire speech.

    “We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protests to degenerate into physical violence. . . . The marvelous new militancy which has engulfed the Negro community must not lead us to distrust all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. . . .

    We cannot walk alone. And as we walk we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, “When will you be satisfied?” We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality.

    (https://www.gilderlehrman.org/sites/default/files/inline-pdfs/king.dreamspeech.excerpts.pdf)

    The genius of this book is that each chapter offers a new insight, a scholarly perspective, and a valuable lesson. I learned something new about integration, voting, the censorship of speech, the Chicago riots in 1968, and progressivism. The section on History, Memory, Historians is a must read for every pre-service teacher and every social studies teacher. The lessons here about historical omissions, social and intellectual history, and the lessons of history. Our Fragile Freedoms should shape the generation of social studies/history teachers who will be teaching students in the second quarter of the 21st century!

    African American & Labor History Timeline

    Every facet of the United States has been affected by the labor and inventions of African Americans. Discover some of the men and women who created the inventions that improved daily life, fought for fair wages, safety, equal rights, and justice for Black workers. These are just some of the important milestones in the history of Black Labor in America. To learn more, visit your local library during Black History Month—and beyond!

    1500s-1865: Transatlantic Slave Trade through the American Civil War

    1500s: Transatlantic Slave Trade

    The largest oceanic forced migration in history, the Transatlantic Slave Trade began in the late 1500s when over 12.5 million African men, women and children were removed from the continent and transported to the Americas, Brazil and the Caribbean to work on plantations and live their lives in servitude. As a result, many slave rebellions erupted throughout the 17th, 18th and 19th centuries, constituting some of the first organizing and labor-related actions in the Americas.

    1739: Traditional African drumming is banned

    Enslaved Africans were prohibited from playing traditional drums, as European enslavers feared that drumming could facilitate communication across fields, uplift weary spirits, comment on oppressive masters, and incite rebellions. In response, Black people developed alternative forms of musical expression, such as hand clapping and percussive stomping, which became the foundation of work songs and spirituals. These musical forms later evolved into genres like the blues and jazz and are integral to today’s African American music.

    c.1763-c.1826: Artist Joshua Johnson

    Recognized as one of the earliest professional African American artists, Johnson was born into slavery near Baltimore around 1763 and gained his freedom in 1782. He described himself as a “self-taught genius” and painted portraits of families, children, and prominent residents of Maryland.

    1786: The Tignon Law

    This Louisiana law was enacted to regulate the appearance of free women of color to “establish public order and proper standards of morality,” and subjection to undesirability. Women were prohibited from going outdoors without wrapping their natural hair with a Tignon cloth. As a symbol of rebellion, Black women reappropriated Tignon production into a major fashion statement, form of self-expression and business by embellishing the headscarves with decorative fabrics, feathers and jewels.

    1859: Author Harriet E. Wilson

    Our Nig; or Sketches from the Life of a Free Black is considered the first novel by an African American woman. It gave insight into the supposed “Free North,” challenging the idea that the North was a safe have providing peace and equality for African Americans

    1865: 13th Amendment Outlaws Slavery

    The official end to slavery was perhaps the greatest labor victory in U.S. history. Yet the struggle for equal rights and fair wages was far from over; the same year that Congress adopted the 13th Amendment, the white supremacist terrorist organization and hate group, the Ku Klux Klan, was formed.

    1865-1877: Reconstruction

    In the decade following the Civil War, Congress established the Freedmen’s Bureau to help African Americans with food, housing, education, political rights and negotiating labor agreements. This period is thought to be one of expanding freedom for the formerly enslaved but in the South they were subjected to violence and new forms of mistreatment.

    1872: Frederick Douglass

    Douglass was elected president of the “Colored” National Labor Union, and his The New National Era became the union’s official newspaper. Douglass was one of America’s most important champions of equality and the right to organize a union.

    1880s: Knights of Labor

    The St. Paul Minnesota Trades & Labor Assembly was founded with the assistance of the Knights of Labor Assembly in1883. The Knights of Labor were known for their inclusiveness for accepting women and African American members, however they also supported the Chinese Exclusion Act.

    1883: Lucy Parsons (c. 1851 – 1942)

    Lucy Parsons and her husband, Albert Parsons, a former Confederate soldier turned anarchist, founded the International Working People’s Association. In 1886, they led the city’s first May Day parade, which called for an eight-hour workday.

    1901: Up from Slavery

    Booker T. Washington, a major voice for economic self-reliance and racial uplift, publishes his autobiography discussing his life and thoughts on race relations.

    1905-1960: The Great Migration

    In the first half of the 20th century, a mass migration of more than six million Black people took place from the South to the North. Many left to escape overt Southern racism, only to encounter racial tensions in the North as whites viewed them as a threat to their jobs. The Migration Series is a group of paintings by African American painter Jacob Lawrence (1917-2000) which depicts the migration of African Americans to the Northern U.S. from the South. It was completed in 1941 and was conceived as a single work rather than individual paintings. Lawrence wrote captions for each of the sixty paintings. Viewed in its entirety, the series creates a narrative in images and words that tells the story of the Great Migration.

    1909: National Training School for Women and Girls

    Nannie Helen Burroughs (1879-1961) was a suffragist, educator and organizer, as well as a mentor to the Rev. Martin Luther King, Jr., who worked to integrate labor reform into the movement for voting rights. Burroughs established the National Training School for Women and Girls in 1909 to combat labor exploitation through education, helping to improve working conditions and expand career pathways for Black women. She also launched the National Association of Wage Earners in 1921, a labor union for Black domestic workers.

    1910s-1930s: The Harlem Renaissance

    A period of flourishing of African American art, literature, and performance art saw the rise of iconic figures like author Langston Hughes, trumpeter Louis Armstrong, pianist Duke Ellington, and vocalists Ella Fitzgerald and Billie Holiday. Langston Hughes was a central figure in the Harlem Renaissance. A major poet, Hughes also wrote novels, short stories, essays, and plays.

    1910: The Foster Photoplay Company

    William D. Foster founds the first film production company established by an African American. It features all African American casts. The Railroad Porter (circa 1913) was the first film produced and directed by an African American.

    1917: East St. Louis Race Riot

    During World War I, thousands of Blacks moved to the St. Louis area to work in factories fueling the war effort. When the largely white workforce at the Aluminum Ore Company went on strike, hundreds of Blacks were hired as strikebreakers. Tensions erupted, and thousands of whites, many of them union members, attacked African Americans and set fire to their homes. Between 100 and 200 Blacks are estimated to have been killed and were 6,000 left homeless.

    1919: Red Summer

    Racial tensions were inflamed during the September 1919 Steel Strike, when workers shut down half of the nation’s steel production in an effort to form a union. Bosses replaced them with some 40,000 African American and Mexican American strikebreakers, an action made possible by AFL unions that excluded people of color from union jobs and membership.

    1921: Tulsa Race Massacre (May 31-June 1, 1921)

    The Tulsa Race Massacre was a 1921 attack on Tulsa’s Greenwood District, an affluent African American community whose thriving business and residential areas were known as “Black Wall Street.” In response to a May 31 newspaper report of alleged black-on-white crime, white rioters looted and burned Greenwood in the early hours of June 1. The governor of Oklahoma declared martial law, and National Guard troops arrived and detained all Black Tulsans not already interned. About 6,000 Black people were imprisoned, some for as long as eight days. In the end, 35 city blocks lay in ruins, more than 800 people were injured, and as many as 300 people may have died. The Massacre was largely omitted from local, state, and national histories until the Tulsa Race Massacre Commission convened in 1997 to investigate the event. Today, memorials, historical exhibits, and documentaries are some of the ways that the Massacre has been acknowledged and the history of “Black Wall Street” kept alive.

    1925: Brotherhood of Sleeping Car Porters

     The first labor organization led by African Americans to receive a charter from the American Federation of Labor. African American porters performed essential passenger services on the railroads’ Pullman sleeper cars and the union played a key role in promoting their rights. In the summer of 1925, A. Philip Randolph (1889-1979) met with porters from the Chicago-based Pullman Palace Car Company. The mostly Black Pullman workforce were paid lower wages than white railway workers and faced harsh conditions and long working hours. Randolph worked with these workers to form and organize the Brotherhood of Sleeping Car Porters. When the union was finally recognized in 1935, it became the first predominantly Black labor union in the nation. As the union’s founder and first president, A. Philip Randolph became a leader in the Civil Rights Movement.

    1930s: The Great Depression

    African Americans primarily worked as sharecroppers on white-owned land, and tenant farmers in the south. They continued migrating to the north in search of better opportunities, but due to racism, they often found work as domestics, in factories, and as seasonal traveling migrant farmers. New Deal programs provided some relief, but they still faced unequal access to programs like the Works Progress Administration due to racial segregation and violence.

    1934: Dora Lee Jones (1890-1972)

    Jones helped found the Domestic Workers Union (DWU) in Harlem in 1934 in defiance of New York City’s “slave markets,” as they were known. With few options during the Depression, Black women would gather daily in the morning at certain locations and wait for white middle-class women to hire them, typically for low wages. The DWU eventually affiliated with the predecessor to today’s Service Employees International Union.

    1940s: Women Fill Wartime jobs

    During World War II, African American women contributed significantly to the war effort by taking on industrial factory jobs and working in shipyards and other war production facilities. Referred to as “Black Rosie’s.” They worked as welders, machinists, assemblers and more. They also served in the military as nurses, in the Women’s Army Corps, and in the all-Black 6888th Central Postal Directory Battalion, responsible for clearing the backlog of overseas mail.

    1941: Fair Employment Practices Committee

    Under pressure from labor leader A. Philip Randolph, who planned a march of 250,000 Black workers in Washington, D.C., to demand jobs, President Franklin Roosevelt signed Executive Order 8802, creating the Fair Employment Practices Committee. The order banned racial discrimination in any defense industry receiving federal contracts and led to more employment opportunities for African Americans.

    1944: Admission to the Brotherhood of Locomotive Firemen and Enginemen Union. African Americans who maintained railroad locomotive engines had to sue the Brotherhood of Locomotive Firemen and Enginemen all the way to the Supreme Court to gain admission to the union in 1944.

    1945: Maida Springer Kemp (1910-2005)

    Kemp worked as a labor organizer in the garment industry and became the first Black woman to represent the U.S. labor movement overseas when she visited post-war Britain on a 1945 labor exchange trip. She went on to spend many years liaising between American and African labor leaders as a member of the AFL-CIO and became affectionately known as “Mama Maida” for her work. Throughout her life, she advocated for civil rights and women’s rights in America and internationally.

    1946: Operation Dixie

    Encouraged by massive growth in union membership (including African Americans) during the 1930s and 1940s, the Operation Dixie campaign launched an effort to organize the largely non-union Southern region’s textile industry and strengthen the power of unions across the United States. Spearheaded by the Congress of Industrial Organizations, in concert with civil rights organizations, the campaign covered 12 states. Operation Dixie failed because of racial barriers, employer opposition and anti-Communist sentiment that labeled anyone who spoke out as an agitator. In 1947, the Taft-Hartley Act was enacted, allowing states to adopt so-called “Right to Work” laws that limited union power.

    1948: Zelda Wynn Valdes (1905-2001)

    Fashion and costume designer Zelda Wynn Valdes was the first Black designer to open her own shop and business on Broadway in New York City. Her designs were worn by entertainers including Dorothy Dandridge, Josephine Baker, Marian Anderson, Ella Fitzgerald, Mae West, Ruby Dee, Eartha Kitt, and Sarah Vaughan.

    1950s: Post-War Era

    Despite some gains during World War II, African Americans still experienced high unemployment rates compared to white workers and faced significant barriers to upward mobility in the workforce. Labor was largely confined to low-wage, segregated jobs, primarily in service industries like domestic work, with limited access to skilled trades and significant discrimination within unions. These struggles fueled the developing Civil Rights movement and pushed for greater labor equality.

    1953: Clara Day (c.1923-2015)

    As a clerk at Montgomery Ward, she resented the segregation of white and Black employees, which led her to push for change. Clara Day first began organizing co-workers at Montgomery Ward in 1953 and went on to hold several roles in the Teamsters Local 743. She also helped found the Coalition of Labor Union Women and the Teamsters National Black Caucus. A passionate advocate for labor, civil rights and women’s rights, she helped bring attention to issues like pay equity and sexual harassment.

    1954: Norma Merrick Sklarek (1926-2012)

    In 1954, Norma Merrick Sklarek became the first Black woman to become a licensed architect in New York. Her projects included the United States Embassy in Tokyo, Japan in 1976 and the Terminal One station at the Los Angeles International Airport in 1984.

    1950s-1970s: The Era of Social Movements. The three decades after World War Il saw the emergence of many movements in American society for equal rights, most notably the Civil Rights Movement. One milestone for this movement was passage of the 1964 Civil Rights Act, a landmark civil rights and labor law in the U.S., outlawing discrimination based on race, color, religion, sex and national origin.

    1950s-1970s: Social Movements

    During the Civil Rights Movement, African American artists like Nina Simone, and Harry Belafonte used their music and performances to advocate for social change. One significant event happened when Eartha Kitt was invited to Lady Bird Johnson’s “Women Doers Luncheon” in 1968. During the event, Kitt publicly spoke out against the Vietnam War and criticized several of President Johnson’s policies, consequentially derailing her U.S. career for more than a decade.

    1963: Bayard Rustin (1912-1987) and Anna Arnold Hedgeman (1899-1990) Plan the March on Washington

    While the Rev. Dr. Martin Luther King, Jr. made headlines with his “I Have a Dream” speech, it was Rustin who worked closely with the labor movement behind the scenes, planning and organizing the massive March on Washington for Jobs and Freedom, one of the largest nonviolent protests ever held in the United States. As an openly gay man, Rustin’s crucial role in the March on Washington was often diminished and forgotten. As a member of the executive council of the AFL-CIO and a founder of the AFL-CIO’s A. Philip Randolph Institute, Rustin fought against racism and discrimination in the labor movement. Hedgeman was a civil rights activist, educator and writer who helped organize the March on Washington for Jobs and Freedom. She was a lifelong advocate for equal opportunity and employment.

    1968: Poor People’s Campaign

    This multiracial campaign, launched by the Southern Christian Leadership Conference under the Rev. Dr. Martin Luther King, Jr., and the Rev. Dr. Ralph Abernathy, recognized that civil rights alone did not lift up African Americans. The campaign called for guaranteed, universal basic income, full employment and affordable housing. Dr. King said, “But if a man doesn’t have a job or an income, he has neither life nor liberty, nor the possibility for the pursuit of happiness. He merely exists.”

    1968: Memphis Sanitation Strike

    African American sanitation workers in Memphis, Tennessee, represented by the American Federation of State, County and Municipal Employees (AFSCME), went on strike to obtain better wages and safety on the job, winning major contract gains. The Rev. Dr. Martin Luther King, Jr., the strike’s most influential supporter, was assassinated on April 4 as he was leaving his hotel room to address striking workers. Today, AFSCME produces the I AM STORY podcast, which follows the history of the 1968 Memphis Sanitation Strike as told by those who experienced it firsthand.

    1969: League of Revolutionary Black Workers (LRBW)

    Established in Detroit, Michigan, the LRBW united several revolutionary union movements across the auto industry and other sectors. A significant influential Black Power group, the LRBW had a tremendous influence on the left wing of the labor movement. Their activism played a pivotal role at the intersection of race and class in the ‘post-civil rights’ era.

    1970: Melnea Cass (1896-1978)

    Known as the ‘First Lady of Roxbury,’ community organizer and activist Melnea Cass helped provide social services, professional training and labor rights education that empowered Boston’s most vulnerable workers. One of many examples is a program she co-created that provided childcare for working mothers. Her advocacy helped achieve a major legislative victory in 1970 when Massachusetts passed the nation’s first state-level minimum wage protections for domestic workers since the Great Depression.

    1970s: Workforce and Unemployment

    By 1970, about nine million African American men and women were part of the workforce in the United States. This workforce included the steel, metal fabricating, meatpacking, retail, railroading, medical services and communications industries, numbering one third to one half of basic blue-collar workers. Yet, at that time, the African American unemployment rate was still two to three times more than that of whites.

    1970: Dorothy Bolden (1923-2005)

    Future president Jimmy Carter presents a Maids Day Proclamation to Dorothy Bolden. Dorothy Bolden began helping her mother with domestic work at age 9. She was proud of her work, but also knew how hard it could be and wanted domestic workers to be respected as part of the labor force. Dr. Martin Luther King, Jr., her next-door neighbor, encouraged her to take action. In 1968, she founded the National Domestic Workers Union, helping organize workers on a scale never seen before in the United States. The union taught workers how to bargain for higher wages, vacation time and more. She also required that all members register to vote, helping to give workers a stronger voice both on the job and in Georgia policy.

    1979: Wage Decline Begins

    Hourly wages for many American workers stagnated or dropped beginning in 1979, except for a period of strong across-the-board wage growth in the late 1990s. Researchers have found a correlation between the decline of unions and lower wages, and between lower wages and a growth in economic and social inequality, resulting in African Americans and Latino workers facing greater wage stagnation than white workers.

    1980s: Declines and Milestones

    During the 1980s, African American labor continued to face significant challenges including high unemployment rates, disproportionate job displacement due to industrial decline, and the widening wage gap compared to white workers. Particularly impacted were African American women, and blue-collar African American workers who relied heavily on shrinking union jobs during this period. Despite this, some progress was made with an increased Black union membership among men, affecting barriers to full equality in the workforce due to earlier civil rights movements.

    1990: Hattie Canty (1933-2012)

    Hattie Canty lived in Nevada and worked several jobs as a maid, a school janitor, and eventually a room attendant on the Las Vegas Strip. She became active in her union, was elected to the executive board of the Culinary Workers Union (CWU) in 1984 and became union president in 1990. She was the first Black woman and the first room attendant elected to this position in CWU. During her tenure, she brought together workers from several nations, helped push forward racial justice within the industry and her union, and founded the Culinary Training Academy, which helps people of color obtain better jobs in the hospitality industry.

    1990: Americans with Disabilities Act

    Inspired by the Civil Rights Act, and signed into law by President George H.W. Bush, Congress passed the Americans with Disabilities Act, prohibiting discrimination against all people living with developmental and physical disabilities in the workplace, transportation, public accommodations, state and local government services and telecommunications.

    2008: Smithfield Packing Plant Workers

    Smithfield workers join the United Food and Commercial Workers (UFCW). After 16 years of organizing by African American, Latino, and Native American workers, the Smithfield Packing Plant in Tar Heel, North Carolina finally succeeded in joining the United Food and Commercial Workers (UFCW) union. Despite years of intimidation, violence, and illegal firings by the company’s management, the new local union was chartered as UFCW Local 1208. Today, there is a mural of civil rights leaders on the wall of the union hall.

    2008: Barack Obama (1961- )

    Barack Obama was elected to the first of his two terms as the 44th President of the United States becoming the first African American president in U.S. history. During his first two years in office, he signed many landmark bills into law, including his very first piece of legislation, the Lilly Ledbetter Fair Pay Act, which impacted the labor movement. Obama also reduced the unemployment rate to the lowest it had been in more than eleven years.

    2012: #BlackLivesMatter

    Formed after the 2012 murder of a young African American man in Florida, Trayvon Martin, the Black Lives Matter movement grew as protests mounted against other killings, including the 2020 slaying of George Floyd in Minneapolis. In several communities, labor unions have built ties with #BLM chapters to address chronic issues of dehumanization, inequality, and exploitation.

    The Usage of Film in Teaching History through the Lens of the Civil Rights Movement

    Film, in the wake of the 21st Century, has become a highly popular type of media to portray historical events. Society has evolved to a point in which it is a visual culture. No longer are we represented by oral and written means; visual communication is much more popular. Traditional school experiences juxtapose this idea. Students are still bound by books and written texts in order to receive information. Educators need to be willing to continue to learn how to introduce new modes of expression in their classroom.

    Topics like the Civil Rights Movement are often whitewashed in educational texts. Because most films are produced outside of K-12 schooling environments, producers are able to recreate controversial situations, relationships, and people. This paper will provide summaries and analyses of three modern films depicting different aspects of the American Civil Rights movement. It will then discuss why showing these films in classrooms are worthwhile.

    Historical film projects have created controversial figures and taken controversial figures and turned them into likable characters. The Civil Rights movement has been portrayed in film time and time again, each with a slightly different take. The Help tells the story of a White woman in Jackson recording the stories of Black maids, and ultimately publishes them. This film creates white saviors, a specific character type in media, often seen in pieces that discuss issues pertaining to people of color. One Night in Miami focuses on four prominent Black men in the 1960s; Malcolm X takes the main stage. The film wrestles with Malcolm’s stiff exterior and anxious personal life. Selma tells the story of the Selma Marches in 1964. The film highlights Martin Luther King’s actions and how they led to the passing of the Voting Rights Act of 1965. Each protagonist in these three films is understood by audiences differently. How a Civil Rights activist is appreciated in film greatly depends on the general public’s pre-existing opinion of the character. Regardless of a production team’s goals, an activist’s infamy or other characteristics influence the audience.

    The Help was directed by Taylor Tate and released in 2011, grossing $216 million worldwide and receiving positive reviews from critics.[1] The movie takes place in Jackson, Mississippi during the 1960s.[2] Eugenia “Skeeter” Phelan, a new college graduate, wants to become a writer. She is given the chance to have a book published, but the story hinges on Black maids being willing to speak to her about their experiences working for White families. The issue lies in finding Black help that was willing to risk their livelihoods for Skeeter’s writing.[3] Minny Jackson begins to work for Celia Foote after being fired by a different White woman.[4] After gathering enough stories, Skeeter publishes her book, which is a massive hit. Skeeter chooses to stay in Jackson instead of moving to New York City with the promise of a job in a publishing agency.[5]

    Hollywood has a tendency to find a newsworthy topic and exploit it; despite the Civil Rights Movement being a “hot” topic in America for decades, it was mostly left out of the film industry.[6] However, in recent years, stories about the era of civil rights have graced screens. The development of white savior stories has become prevalent in American films. These stories amplify (or overamplify) a white character’s influence regarding issues faced by people of color.[7] The white character rescues non-white characters, often learning more about the problem than they originally knew and evaluating how they contributed to the problem. It makes the white character appear as the hero of the story, despite the size of their role, or the danger the characters of color face fighting issues.

    The Help created two white savior characters: Skeeter and Celia. The women become white saviors through different experiences. Skeeter is meant to be portrayed as a young woman who does a great service by exposing the nature of treatment White employers subjected their Black help to. She does this without realizing the importance of what she is doing. The film also emphasizes how she will be viewed in the White community, breezing past the reality Black women will face if the location of the book is revealed. Skeeter’s risks are overplayed (especially because she is promised a job if the book sells well) while the maid’s risks are underplayed, painting Skeeter ultimately as the hero of the film. This imagery is only furthered as Skeeter chooses not to accept her dream job working in a New York publishing firm to stay in Jackson and help the women who gave her stories for her book.

    Celia is slightly different. She hires Minny after being unable to find help for her house. She wants to impress her husband and the women of Jackson. She treats Minny with kindness and does not seem to grasp certain societal expectations, like the help and employers eating at different tables and the help and employers not being “friends.” During one specific scene, Celia takes Minny by the arm, walks her into the house, and offers her a coke.[8] In another scene, Celia and her husband offer Minny a meal (prepared by Celia) at their dining room table.[9] The film alludes to the idea that because of Celia’s kindness, Minny’s problems are lessened or completely gone. This then creates the idea that a white woman’s kindness solves issues that are systemic racial issues, when in reality, Minny and the rest of the Black community face issues that could only be corrected through legislative changes.

    However, different from most narratives, both of these characters are women. By regendering the white savior, two things occur. The first is the idea that they may not be able to be saviors because they also come from oppressed communities. Because they are not men, it is assumed they do not have the power to overcome societal beliefs regarding their own womanhood, let alone fight against anti-Blackness. The second is that they become harder to identify because of tropes surrounding what a woman is supposed to be and how she is supposed to act.[10] Both of these women hold stereotypical traits, such as kindness and empathy. Celia also yearns to be a mother, another trait that has been associated with femininity. Because they have “female” characteristics, audiences need to decipher what aspects are stereotypes and which are aspects of the white savior trope.

    Despite having stereotypical personality traits, the women defy traditional womanhood in different ways, making it easy to see how they fill their white-savior roles. Skeeter is considered a tom-boy; she is a college graduate who does not plan to marry until she has established her career. She grew up in Jackson and, after graduating from college, returned, continuing to be well-liked until she gave a voice to Black maids.[11] Celia moved to Jackson and married her husband because of an unplanned pregnancy. She is also one of the loudest women in the movie, trying to push herself into Jackson’s social circle. Until hiring Minny, she did not have help in her house. Because of this, she is regarded as an outsider by most White women but yearns to be accepted.[12]

    Ultimately, the regendering of the white savior in The Help created a character that was not as easily identified as in other films, such as Green Book and Hidden Figures. The two women appear as outcasts who do not fully understand societal roles, instead of two women extending a hand to the Black community in Jackson. The audience feels its heartstrings being tugged at as Celia is outcasted by other women in Jackson, both because of her own identity and because she hired Minny.[13] Skeeter is threatened by another White woman after realizing that the book featured her home.[14] If Skeeter and Celia had been written as male characters, it is much more likely that this character trope would be more apparent. As a result, Skeeter and Celia become characters that are endearing to the audience; the two women are effective in their roles of “hero.”

    One Night in Miami

    Starkly different from the two White women of The Help are the four men of Regina King’s One Night in Miami. More specifically, the four Black men in the film. Malcolm X, Sam Cooke, Jim Brown, and Cassius Clay (more famously known as Muhammad Ali) are the focus of this 2020 film. It was released directly to Amazon Prime Video streaming, receiving glowing reviews from critics and the general audience.[15]

    The four men unite in Miami, Florida in 1964 to watch Cassius Clay box in the championship round.[16] After Clay wins, the men return to X’s motel room to celebrate. Instead of celebrating, the men have a serious night. Coming from different backgrounds (one activist, one football player, one singer, and one boxer) the men have curt conversations about the Civil Rights Movement and Black support of the movement. Paranoia, racism, and Islamophobia are all commented on in the film, as Malcolm criticizes his friends but also speaks to them about his decision to leave the Nation of Islam.[17]

    Going into production, director Regina King had a unique problem. How does one create a positive protagonist out of a man disliked or misunderstood by many Americans? Malcolm X’s legacy is often misinterpreted or never properly learned. Media pushes X’s original ideas, many of which the Nation of Islam was responsible for propagating. The figure seen in much of American media is a representation of Malcolm X prior to his revelation about black and white segregation, “white devils,” and many of his polarizing ideas.[18] King directed a film that humanized X, showing anxiety, paranoia, and friendship as a way to create a likable (or at least neutral) film character.

    Casual Islamophobia arises throughout the film as X’s friends Cooke and Brown try to discourage Clay from converting to Islam; Muslims do not drink, smoke, or “have fun.”[19] If a friend does not accept you for something as personal as religion, it makes an onlooker feel sorry. This usage of stereotyping lends itself to the audience feeling empathetic toward Malcolm X.

    One Night in Miami was a refreshing media perspective of Malcolm X. The film shows how Malcolm was a polarizing figure but did not villainize him, which is an overarching theme across Hollywood film. The activist has been painted as one who advocated for violence, black-and-white separation, and the Nation of Islam. Time and time again, the media forgets that X gave up those ideas after his journey to Mecca to complete Hajj, an important Muslim pilgrimage. He gave a voice to “the subterranean fury, [gave] it a voice, not a gun… and [staved] off the rising violence with which he and every human being must struggle when men are brutalized by men.”[20] However, it is important to keep in mind that many audience members may not have this complex understanding of X and how his ideas evolved before his assassination. The movie ultimately portrays this; Malcolm Xnever advocates for the men to pick up arms and storm cities, he implores his friends to use their fame and resources as a voice for the voiceless.[21]

    One Night in Miami also does an excellent job of portraying Malcolm X as the man most people know. Known for being strong-headed throughout his life, Malcolm X is presented as a man firm in his stances and was not afraid to tell someone if they did not align with what he thought was right. Because of this, he was often seen as judgmental towards his friends and American society.[22] He and Sam Cooke butt heads several times as Malcolm chastises him for not doing enough for the Black community and Civil Rights Movement. “…He longed for peace and believed it could only come when men were honest with each other.”[23]

    This chastisement could turn audiences against Malcolm X, or there could be a moment of realization that he was not the man that the media at the time painted him as. Shortly after his assassination, James Loomis wrote to the editor of the New York Times explaining that Malcolm X was not the violent figure that White media made him out to be during his life. Loomis did admit that the activist was set in his ways; he set the way for future Civil Rights activists “much as the Old Testament laid the foundation for the New Testament.”[24] If a film viewer was somewhat familiar with X after his Hajj, they would understand, much as Loomis did, that X’s original separatist ideas were not the ideas that he died with. One Night in Miami portrays Malcolm X in a light that allows the audience to better understand his purpose, looking past the “harsh” exterior of his words.

    Selma was directed by Ava DuVernay and released in 2014. It was popular with critics and well-liked by general audiences, grossing more than $66 million worldwide.[25] The film opens in 1963 with four girls running down a stairway. A bomb is set off, killing all four girls; the 16th Street Baptist Church Bombing sets the emotional tone for the remaining film.[26] It then moves to 1965 in Selma, Alabama, where Black Americans are being turned away from voting. Martin Luther King Jr. was called down to help advocate for voting rights legislation that would protect Black Americans from poll taxes and tests.[27] After arriving in Selma, he quickly butts heads with local activist groups. There are several scenes in which King meets with President Lyndon B. Johnson to pressure him to pass voting rights legislation.[28] Eventually, King and other activists plan to walk from Selma to the state capitol, Montgomery. During the first attempt, protestors are brutally beaten by police officers and rush back to Selma to escape said violence.[29] During the second march, King decides to turn the group around to avoid traps set by police or White aggressors along the way.[30] Finally, backed by the state, King and thousands of protestors completed the 50-mile march from Selma to Montgomery, Alabama.[31] The movie closes with the signing of the Voting Rights Act of 1965 and King’s speech in Montgomery.[32]

    King had relationships with powerful White individuals, such as President Johnson. Often, an activist who has this kind of support will be much more successful in their cause because it seems reasonable. Selma highlighted these relations, showing the president and his advisors in several scenes.[33] This association implies backing from the federal government. It creates a positive air around King, something that the audience can recognize and absorb.

    Martin Luther King gathered more support than other activists during the Civil Rights Movement. As seen in Selma, King directs a group and few and far in between are the decisions made by the other members. Even fewer are activists not in King’s posse. Malcolm X, for example, was mentioned but never seen. [34] President Johnson makes a negative comment about X, saying King is better suited for the American people because he is not as radical.[35] The audience can speculate who Johnson means when he says “American people,” but if the president sees King as a more palatable Black activist, it can be assumed that America is synonymous with White and not all Americans. Little else is said about X; his ideas, policies, speeches, and actions are not mentioned. If an audience member has little knowledge about the other activist, it is likely that they would have a much more positive thought process about King and his actions from there on.

    Selma, much like the other two films, casts its main protagonist in a neutral, if not positive light. However, part of this positive atmosphere around King may have been from the lack of other important stars in the Selma March. The film never refers to the other celebrities that came down to Alabama, many of whom were actors. The decision to not feature more of Hollywood in Selma enlarges the light shown on King.[36] This issue continues throughout the film; DuVernay wanted to create a “‘demonstration of our moral certainty’ – sacred art,” so, while she wanted to produce a history piece, she had other motives.[37]

    By creating a piece about King and the people of Selma, the director chose to eliminate other aspects of the historical narrative.[38]  DuVernay does not change King’s actions, making him a historically accurate figure in the film, but she does omit aspects of events that bolster King’s role, which ultimately pushes him to the front of the film and enlarges his moral character.[39] Historians took issue with this because it “egregiously distorts a significant element of that history,” changing the emphasis each individual carried within the Civil Rights Movement.[40]

    The film industry, after long avoiding The Civil Rights movement, has begun to produce film after film about it. The Help focuses on Skeeter, with Black maids as supporting characters despite their stories being the reason for her success. This paints Skeeter as the hero of the movie, emphasizing her role as a White savior. Minny is influenced by a second White savior, Celia, as the woman’s kindness seems to alleviate Minny of all problems. The two White women sneak under the radar as saviors because their gender makes their powerlessness evident. One Night in Miami attempts to show Malcolm X in a more humane light, in an attempt to make audiences more willing to understand him and his goals as an activist. The United States has a perverse idea of X; Regina King’s film attempts to display how X’s frustration and curt way of speaking was only because of his passion and desire to find equality and Black rights in America. Selma creates a reverent picture of Martin Luther King by maximizing his role in the Selma Marches in 1964. Differently from X, King already has a respected and positive legacy, making the production much more palatable to many more people. The four protagonists in these three films produce different reactions from an audience. The way a Civil Rights activist is able to be understood and appreciated in film greatly depends on the general public’s pre-existing opinion of the character of character-type.

                Film differs from written sources because it has the ability to bring people, places, and events to life. Too often educators rely on students being able to read well to understand the deeper nuances and feeling of the writer or the details being described. Choosing to present information through visual sources evens the playing field for many students because they do not need to rely on their reading skills. Using film provides a new way to learn; it provides auditory and visual learners a positive experience. Captions can provide students who are hard of hearing or in need of written reinforcement to read what is being said. Film has the ability to serve as a platform that benefits many types of learning.

                As mentioned in the previous section, the film industry has recently started to embrace the production of film that focuses on the United States Civil Rights movement and the treatment of People of Color in American history. Due to this, there has been an uptick in historically accurate films that celebrate influential members of the Black American community. Often, film directors have much more freedom than textbook creators do. Films are able to incorporate aspects of history that have been whitewashed or completely removed from educational sources. The United States has a heavy history of whitewashing curriculum related to the Civil Rights Movement. The three films described in the first section are films that I have deemed as accessible and useful to teaching. Each film provides viewers with a different understanding and line of inquiry regarding civil rights and the role in which people played in the movement.

                 The Help conveys an important message about the white savior complex. Despite financially providing for the Black women who shared their stories with her, Skeeter would never have suffered the same backlash and potential violence that these women would have if it became apparent that these stories were from Jackson. Skeeter’s race keeps her away from loss of employment, finances, and the potential for violent retaliation. Class lectures or discussions about how history has shown that identities dramatically shape a person’s quality of life can be related to the way Black women were forced to work in harsh conditions and Skeeter was able to write about these experiences and create a best-seller. In addition to this, class discourse after viewing could include a conversation about the introduction of White characters in Black stories and the space they then take away from Black individuals. The Help serves as an introduction to race and the way it shapes experiences.

                One Night in Miami retells the story of Malcolm X, Jim Brown, Sam Cooke, and Muhammad Ali reuniting in Miami for the boxing match. However, the film does something that most media does not. Malcolm X has been villainized throughout American media. This film allows Malcolm to be seen as a person with emotions, fears, and friendships. This humanizing aspect disrupts the narrative that most textbooks create. Very rarely does media, especially literature, acknowledge Malcolm’s humanity. They paint him as a hard radical. This film could also be used as a segue into Malcolm X’s life and ideas after his hajj, a Muslim pilgrimage to Mecca.

                Selma takes place in Alabama before the Voting Rights Act of 1965 was passed. It focuses on Martin Luther King Jr., but also incorporates activists that are taught about less often such as John Lewis. Showing this film allows students to understand that MLK did not act alone and was often called to areas to act as the face of a movement. The film also illustrates the violence against Black Americans and Americans that supported integration and equal rights. It does so in a matter that makes viewers understand the severity, but it does so with becoming too explicit. For instance, the film opens with the 16th Street Baptist Church Bombing. It shows the four young girls that would be killed but the bombing does not show the individuals.

                As discussed, the usage of film can be an effective use of media in the classroom. It is used far too often; written sources are no longer reflective of today’s society. With the recent boom of media representing the Civil Rights Movement or racial inequality, it seems clear that film needs to be present in classrooms while teaching these events and concepts.

    DuVernay, Ava, director. Selma. Pathé, Plan B Entertainment, Harpo Productions, Ingenious Media, Celador, Cloud Eight Films, 2014. 2 hr., 33 min. https://www.showtime.com/movie/3505943

    “The Help.” IMDb. IMDb.com, August 10, 2011. https://www.imdb.com/title/tt1454029/?ref_=nv_sr_srsg_0

    Horne, Gerald. “‘Myth’ and the Making of ‘Malcolm X.” The American Historical Review 98, no. 2 (April 1993): 440–50. https://doi.org/10.1086/ahr/98.2.440

    Housley, Jason. “Hollywood and The Civil Rights Movement.” Black Camera 19, no. 1 (2004): 7–8. http://www.jstor.org/stable/27761632.

    King, Regina, director. One Night in Miami. Amazon Studios, 2020. 1 hr., 55 min. https://www.amazon.com/gp/video/detail/amzn1.dv.gti.e8badd0e-9d87-114a-934b-54a31210c34f?autoplay=0&ref_=atv_cf_strg_wb

    Knapp, Jeffrey. “Selma and the Place of Fiction in Historical Films.” Representations 142, no. 1 (2018): 91–123. https://doi.org/10.1525/rep.2018.142.1.91

    Loomis, James. “New York Times,” February 27, 1965.

    “One Night in Miami…” IMDb. IMDb.com, January 8, 2021. https://www.imdb.com/title/tt10612922/

    Reed, Adolph. “The Strange Career of the Voting Rights Act.” New Labor Forum 24, no. 2 (2015): 32–41. https://doi.org/10.1177/1095796015579201

    Seekford, Brett. “To Kill a Mockingbird, The Help, and the Regendering of the White Savior.” James Madison Undergraduate Research Journal 4, no. 1 (2016): 6–12. https://doi.org/https://commons.lib.jmu.edu/jmurj/vol4/iss1/1/

    “Selma.” IMDb. IMDb.com, January 9, 2015. https://www.imdb.com/title/tt1020072/

    Taylor, Tate, director. The Help. DreamWork Pictures, Touchstone Pictures, Walt Disney Studios Motion Pictures, Paramount Vintage, StudioCanal UK, 2011. 1 hr., 35 min. https://play.hbomax.com/page/urn:hbo:page:GYe7uAgqQlZyQwgEAAAAf:type:feature?source=googleHBOMAX&action=play


    [1] “The Help,” IMDb (IMDb.com, August 10, 2011), https://www.imdb.com/title/tt1454029/?ref_=nv_sr_srsg_0

    [2] Taylor, Tate, director. The Help. DreamWork Pictures, Touchstone Pictures, Walt Disney Studios Motion Pictures, Paramount Vintage, StudioCanal UK, 2011. 1 hr., 35 min. https://play.hbomax.com/page/urn:hbo:page:GYe7uAgqQlZyQwgEAAAAf:type:feature?source=googleHBOMAX&action=play

    [3] Taylor, Tate, director. The Help.

    [4] Taylor, Tate, director. The Help.

    [5] Taylor, Tate, director. The Help.

    [6] Housley, Jason. “Hollywood and The Civil Rights Movement.” Black Camera 19, no. 1 (2004): 7.

    [7] Taylor, Tate, director. The Help.

    [8] Taylor, Tate, director. The Help.

    [9] Taylor, Tate, director. The Help.

    [10] Brett Seekford, “To Kill a Mockingbird, The Help, and the Regendering of the White Savior,” James Madison Undergraduate Research Journal 4, no. 1 (2016): pp. 6-12, https://doi.org/https://commons.lib.jmu.edu/jmurj/vol4/iss1/1/

    [11] Taylor, Tate, director. The Help.

    [12] Taylor, Tate, director. The Help.

    [13] Taylor, Tate, director. The Help.

    [14] Taylor, Tate, director. The Help.

    [15] “One Night in Miami…,” IMDb (IMDb.com, January 8, 2021), https://www.imdb.com/title/tt10612922/.

    [16] King, Regina, director. One Night in Miami. Amazon Studios, 2020. 1 hr., 55 min. https://www.amazon.com/gp/video/detail/amzn1.dv.gti.e8badd0e-9d87-114a-934b-54a31210c34f?autoplay=0&ref_=atv_cf_strg_wb 

    [17] King, Regina, director. One Night in Miami.

    [18]  Gerald Horne, “‘Myth’ and the Making of ‘Malcolm X,” The American Historical Review 98, no. 2 (April 1993): pp. 442-444.

    [19] King, Regina, director. One Night in Miami.

    [20] James Loomis, “Letter to the Editor – Death of Malcolm X,” n.d.

    [21] King, Regina, director. One Night in Miami.

    [22] King, Regina, director. One Night in Miami.

    [23] James Loomis, “Letter to the Editor – Death of Malcolm X,” n.d.

    [24] James Loomis, “Letter to the Editor – Death of Malcolm X,” n.d.

    [25] “Selma,” IMDb (IMDb.com, January 9, 2015), https://www.imdb.com/title/tt1020072/.

    [26] DuVernay, Ava, director. Selma. Pathé, Plan B Entertainment, Harpo Productions, Ingenious Media, Celador, Cloud Eight Films, 2014. 2 hr., 33 min. https://www.showtime.com/movie/3505943

    [27] DuVernay, Ava, director. Selma.

    [28] DuVernay, Ava, director. Selma.

    [29] DuVernay, Ava, director. Selma.

    [30] DuVernay, Ava, director. Selma.

    [31] DuVernay, Ava, director. Selma.

    [32] DuVernay, Ava, director. Selma.

    [33] DuVernay, Ava, director. Selma.

    [34] DuVernay, Ava, director. Selma.

    [35] DuVernay, Ava, director. Selma.

    [36] Jeffrey Knapp, “Selma and the Place of Fiction in Historical Films,” Representations 142, no. 1 (2018): pp. 113.

    [37] Jeffrey Knapp, “Selma and the Place of Fiction in Historical Films,”114.

    [38] Adolph Reed, “The Strange Career of the Voting Rights Act,” New Labor Forum 24, no. 2 (August 2015): pp. 33.

    [39] Jeffrey Knapp, “Selma and the Place of Fiction in Historical Films,” 92-94.

    [40] Adolph Reed, “The Strange Career of the Voting Rights Act,” 34.

    The Ferguson Brothers Lynchings on Long Island: A Civil Rights Catalyst

    The Ferguson Brothers Lynchings on Long Island: A Civil Rights Catalyst (The History Press, 2022) by Christopher Verga

    Review by Alan Singer

    (Reprinted with permission from New York Almanack)

    In a book dedicated to Wilfred Ferguson, the son of Charles Ferguson, teacher and historian Christopher Verga resurrects the story of two Roosevelt, New York brothers killed by a Freeport police officer in 1946. Verga opens The Ferguson Brothers Lynchings on Long Island: A Civil Rights Catalyst with an account of the long history of racism on Long Island and in the Freeport area including Ku Klux Klan activity. The background to the 1946 killings takes up the first third of the book. The book is well researched and referenced with extended quotes from official court documents and newspaper accounts. It is available from Amazon in Kindle and paperback formats.

    On February 5, 1946, two African American men, brothers, were shot and killed by a white probationary police officer in Freeport, New York. The officer claimed that the men were part of a group of four, all brothers, who were using “abusive and threatening language” and that one of the men he shot had stated that he had a .45 and was going to use. The officer’s first shot struck 27-year old Charles Ferguson, a World War II veteran, in the heart and killed him instantly. The second shot wounded Joseph Ferguson, aged 20, and then struck Alphonso Ferguson, aged 25, in the head. Charles and Joseph Ferguson were both wearing military uniforms when they were shot. Alphonso Ferguson was taken to Meadowbrook Hospital in East Hempstead where he died. The fourth brother, Richard Ferguson, also a veteran, was arrested and charged with disorderly conduct. He was tried, convicted, and sentenced to 100 days in jail, but his conviction was overturned on appeal. Military tribunals later cleared the brothers of any blame in the incident. Charles Ferguson was buried at the Long Island National Cemetery with full military honors.

    At the time of the shootings, Freeport was a segregated town. There were no Black police officers there or teachers in the Freeport school system and Black children were all zoned to attend one elementary school regardless of where they lived.

    After Nassau County District Attorney ruled that the shootings were justified, the New York Committee for Justice in Freeport, the American Jewish Congress, and Congressional Representative Vito Marcantonio of Manhattan demanded that Governor Thomas E. Dewey authorize a new investigation. In July, Dewey appointed Lawrence S. Greenbaum, as a special investigator to hold hearings and examine witnesses. Greenbaum, a lawyer, was a member of the NAACP. A petition to Governor Dewey condemned the Nassau County District Attorney for “not properly and without prejudice carry out his duties in the presentation to the February grand jury” and the Freeport Village Board for prejudicing the proceedings by exonerating the white officer before the grand jury had heard the case. The petition also asserted that the brothers were not drunk as the police claimed, and that the incident had been precipitated when the operator of a lunch counter had refused to serve the men because they were Black. Legendary folk singer and activist Woodie Guthrie wrote a song, “The Ferguson Brothers Shooting,” to support the campaign for justice for the Ferguson family.

    The cop said that we had insulted the joint man.

    He made us line up with our faces to the wall;

    We laughed to ourselves as we stood there and listened

    To the man of law and order putting in his riot call.

    The cop turned around and walked back to young Charlie

    Kicked him in the groin and then shot him to the ground;

    This same bullet went through the brain of Alonzo

    And the next bullet laid my brother Joseph down . . .

    The town that we ride through is not Rankin, Mississippi,

    Nor Bilbo’s Jim Crow town of Washington, D.C.

    But it’s greater New York, our most fair-minded city

    In all this big land here and streets of the brave.

    At the hearing, held in Manhattan, the two surviving brothers testified that the police officer first kicked Charles and Joseph Ferguson and then drew his pistol and lined the four brothers against a wall. The police produced witnesses to support the accused officer, including an African American by-passer, and no cross-examination of witnesses was permitted. The officer repeated his accusation that Charles Ferguson claimed to have a weapon, and that he shot Alfonso Ferguson when Ferguson was charging at him. The officer and the other police witnesses admitted that they never saw a gun and no gun was found at the scene. A spokesperson for the New York Committee for Justice on Freeport charged that the investigation was a “white-wash” and an “unvarnished fraud’ because witnesses were not cross-examined. At the final inquiry session on July 23, most of the audience walked out in protest.

    After the special investigator’s report was released on August 2 and exonerated the police officer and the Nassau County District Attorney’s office, Governor Dewey closed the inquiry. The report claimed that the police officer acted because he believed his life was in danger and there was reason to believe he would have acted differently if “the four men before him had been white and not colored.”

    The killing of the African American men in Freeport became an issue in the November 1946 gubernatorial election as Dewey, a Republican, campaigned for reelection. Democratic party candidate James M. Mead charged that the shooting was a lynching and accused Dewey of endorsing Southern-style racism. However, once Dewey was reelected, the Freeport case dropped out of the news.

    A side story in the book is the role of the American left including the Communist Party in the push for the special investigation into the killings and for justice for the Ferguson family. While the NAACP also called for the inquiry, it avoided being too closely associated with the left groups, and being branded as communist or communist directed. State and federal law officials investigated communist influence in the campaign, perhaps more carefully than they investigated the actual incident. In Nassau County and in Freeport supporters of the police officer used left involvement in the campaign as a way to discredit the specific charges and deny underlying racism in the area.

    Verga concludes the book by examining a similar story about an African American veteran attacked and gravely injured by police in South Carolina and other incidents of racism in the United States and on Long Island after World War II including the notorious racial covenant banning African Americans from purchasing or renting Levittown homes. Verga note that at least demographically, Freeport and Long Island have changed since the deaths of Charles and Alponso Ferguson at the hands of a police officer in 1946.

    How the First African American Doctor Fought for Women’s Rights in Glasgow

    How the First African American Doctor Fought for Women’s Rights in Glasgow

    Mathew D. Eddy

    (This essay was originally published in The Conversation)

    James McCune Smith was the first African American to receive a medical doctorate from a university. Born in 1813 to a poor South Carolina runaway slave who had escaped to New York City, he went on to attend Glasgow University during the 1830s. When he returned to America, he became a leading black physician, a tireless abolitionist, activist and journalist. McCune Smith led an amazing life. He exposed false medical data in the 1840 American census. He supported women’s suffrage alongside the noted feminist Susan B. Anthony. And he wrote the introduction to Frederick Douglass’s sensational 1855 autobiographical slave narrative, My Bondage and My Freedom. Now, for the first time, my research has revealed that McCune Smith was also the first African American known to be published in a British medical journal – and that he used this platform to reveal a cover-up by an ambitious medical professor who was experimenting on vulnerable women in Glasgow in the 1830s.

    I am a historian of science and medicine. I study how people learned scientific skills and I am especially intrigued by the history of how scientists and physicians made discoveries and how that knowledge then circulated between the academy and the public. One way to track this process is to compare what students learned in educational settings to how they used their scientific training to solve problems and make decisions later in life. My forthcoming book, Media and the Mind (2020, Chicago University Press), for example, uses school and university notebooks to reconstruct how students historically learned to create, analyze and visualize scientific data in ways that helped them understand the human body and the natural world when they finished their education.

    Several years ago, I decided to investigate the history of how the testimony of hospital patients was transformed into scientific data by physicians. I eventually stumbled across the 1837 case of a young Glasgow doctor who sought to expose painful experimental drug trials that had been conducted on the impoverished women of a local hospital. That doctor was James McCune Smith. He had written articles detailing how the women of a local charity hospital were being subjected to a painful experimental drug. It was a career changing moment for me because I had not encountered this kind of activism in my previous research on medical education.

    Who was this doctor? What led him to speak out? Where did he learn to place his knowledge of science and medicine in the service of equality and justice? Upon closer examination, despite his many accomplishments, virtually nothing had been written about McCune Smith’s time in Glasgow or about his work as a practicing physician in New York. Like the children of many runaway slaves in New York, McCune Smith grew up in Five Points, Lower Manhattan, one of the poorest and most densely populated urban areas of America at that time. Though the state fully emancipated all former slaves in 1827,  when McCune Smith was a teenager, discriminatory educational policies, unsanitary living conditions, chronic illness and infectious diseases ensured that the prospects for a free African American teenager in the early part of the 19th century were limited. Indeed, in an article entitled “Freedom and Slavery for African-Americans,” published in the New York Tribune in 1844, McCune Smith observed that only six of the 100 boys who attended school with him from 1826 to 1827 were “still now living”. He noted further that they were “all white.”

    Though technically “free,” the lives of African Americans in New York during the 1820s and 1830s were marred by the legacy of slavery and discrimination. Runaway slaves were openly hunted in the city’s alleys, streets and wharves. McCune Smith reflected on these events in an essay that he wrote about the life of his school classmate, Henry Highland Garnet. An abolitionist and Presbyterian minister, Garnet was the first African American to speak before Congress. McCune Smith recalled the trauma experienced by Garnet’s family in 1829 when they were tracked by slave-hunters. They barely escaped by jumping out of a two-story building and hiding in the house of a local grocer. When they returned to their home they found, in the words of McCune Smith: “The entire household furniture of the family was destroyed or stolen; and they were obliged to start anew in life empty-handed.”

    Despite many challenges, New York’s African Americans founded their own businesses, churches, political associations, printing presses and more. In addition to receiving support and encouragement from a community of relatives and friends, McCune Smith’s path to becoming a doctor was significantly aided by his education at the African Free School. Older students were taught penmanship, drawing, grammar, geography, astronomy, natural philosophy and navigation. When American universities denied his medical school applications, the free school community played a role in raising funds for him to attend Glasgow University.

    After sailing from New York to Liverpool, McCune Smith arrived in Glasgow in 1832. Thanks to maritime trade, it was one of the largest cities in the country and the university’s medical school was one of the best in Europe. Britain had prohibited the slave trade in 1807 and it fully abolished slavery the year after his arrival in 1833. Though there were not many African Americans in Glasgow, black writers, had been operating in Britain since the 1770s. Then, in 1809 Edinburgh University admitted William Fergusson who was from Jamaica and was the university’s first student of African descent. Though he took medical courses at the university, Fergusson did not stay to complete a medical doctorate. Instead, he received a license from the Royal College of Surgeons in Edinburgh in 1813. He then practiced as a surgeon in the British military and eventually became governor of the then-British colony of Sierra Leone. McCune Smith joined the ranks of these torchbearers and became the first African American known to graduate with a BA, MA, and medical doctorate from Glasgow University. By the time McCune Smith began his studies in Glasgow, opposition to slavery had moved beyond the walls of the university. There was an active abolitionist community and it founded the Glasgow Emancipation Society in 1833. McCune Smith, still only an undergraduate, was one of the founding members. After he graduated, a number of black students attended the university over the course of the century.

    Despite living in a foreign country, McCune Smith excelled at his studies and received several academic awards. The Glasgow medical faculty placed equal emphasis on scientific rigor and hands-on clinical experience. In addition to learning chemistry, anatomy and physiology from some of Britain’s leading doctors, he witnessed cutting-edge experiments and new medical technologies being demonstrated in his lectures. He graduated with honors in 1837 and was immediately given a prestigious clinical residency in Glasgow’s Lock Hospital. He worked there alongside the eminent Scottish obstetrician and gynecologist, William Cumin, treating women who had contracted venereal diseases.

    The difficulty in pursuing a project of this nature is that many of the scientific papers and publications of black physicians have been lost to the sands of time. Unlike the many collections that university libraries have dedicated to preserving the legacy of white doctors who were alumni or donors, there is no “James McCune Smith Medical Collection” where scholars can go to study his medical career and scientific ideas. No one has yet told the full story of how African Americans like McCune Smith became doctors or how they used their knowledge of medical science to fight injustice and prejudice. The hidden histories of these black physicians based in countries spread around the Atlantic Ocean led me to start my current research project on how they used their scientific training to counter the rise of racist medical theories -theories which erroneously suggested that black bodies were physically different from other bodies and could more easily withstand the stress, pain and labour of enslavement.

    Though a number of McCune Smith’s articles were republished several years ago, the whereabouts of his personal medical library, clinical notebooks, patient records, office ledgers and article drafts are unknown. Likewise, his manuscript Glasgow diary and letters have been lost. Though aspects of his career have received attention from historians in recent years, a biography of his extraordinary life has not been written.

    This was the situation when I discovered his efforts to expose the harmful drug trials that were being conducted on the women of the Glasgow Lock Hospital. The evidence consisted of two articles that he had published during the spring and summer of 1837 in the London Medical Gazette, a weekly journal with articles about medicine and science.

    I originally came upon these articles by reading page after page of medical journals housed in the National Library of Scotland in Edinburgh. When I found them, they immediately stood out because they took the testimony of poor female patients seriously. When I realized that McCune Smith was the first African American to graduate from a Scottish university, I could not believe what I had discovered.

    New discoveries

    Discovering McCune Smith’s articles was momentous because they are the first currently known to have been published by an African American medical doctor in any scientific journal. Scientists in the 19th century published articles for many reasons. Some wanted to popularize their research in a way that advanced their careers. Others hoped their research would benefit the general public.

    The fascinating aspect about McCune Smith’s articles in relation to the historical emergence of the scientific journal is that they were published to expose the unethical misapplication of scientific experiments. This means that they offer new insight into how he learned to combine the power of the press with his medical training to fight inequality and injustice in Britain prior to returning to New York.

    The story they tell is extraordinary. The events occurred in the spring and summer of 1837 while McCune Smith was serving in the Glasgow Lock Hospital as a resident physician in gynecology. The hospital was a charity institution set up by the city for impoverished women suffering from acute venereal diseases such as gonorrhea and syphilis.

    After consulting the ward’s records and speaking with the patients, McCune Smith discovered that Alexander Hannay, a senior doctor in the hospital, was treating women suffering from gonorrhea with an experimental drug called silver nitrate, a compound that a handful of doctors used as a topical treatment for infected skin tissue or to stop bleeding. But it was normally used in low concentrations mixed into a solution, with doctors emphasizing that it should be applied with caution and as a last resort.

    But Hannay was administering the drug in a solid form, which meant that it was highly concentrated and caused a terrible burning sensation. He fancied this usage to be innovative and was relatively unfazed when his patients repeatedly asked for less painful forms of treatment. After speaking with the women and further consulting the hospital’s records, McCune Smith realized that Hannay was effectively treating the women as guinea pigs – as non-consenting participants – in an experimental trial that involved a very painful drug.

    At that time, silver nitrate was a newly available substance and its long-term effects were relatively unknown. There were a handful of military doctors who used it experimentally to cauterize skin ulcers or wounds of soldiers that would not stop bleeding. But some medical books classified it as a poison. Glasgow’s medical students, particularly those who studied with Prof William Cumin, avoided using it on internal organs due to its unknown effects. Instead, when it came to gynecological cases involving ulcers or infections, students learned to use an alum solution because its effects were generally considered to be effective and less painful.

    Hannay went beyond using the silver nitrate on the skin. He applied it to the internal reproductive organs of women, at least one of whom was pregnant. McCune Smith’s article pointed out that the baby subsequently died through complications surrounding a miscarriage. It also intimates that a few women died after the application of silver nitrate. Since the drug’s effect on internal organs was unknown, he believed that that the deaths could not be treated as a separate occurrence.

    In addition to being McCune Smith’s superior, Hannay was a medical professor at Glasgow’s newly established Anderson University. The easiest thing for McCune Smith to do was to say nothing. The plight of the Lock Hospital patients would not have been a major concern for many medical men at the time. The patients were impoverished women and most doctors assumed they were former prostitutes.

    But McCune Smith’s perspective was different. Unlike his peers, he had spent his early years in New York City witnessing the pain and suffering caused by poverty, inequality and exploitation. So he decided to place his knowledge of medical science in the service of these women.

    McCune Smith knew that there were other effective treatments for gonorrhea. This allowed him to see that Hannay was more interested in bolstering his reputation with a pharmaceutical discovery than helping his patients. But his studies had given him another equally powerful tool – data analysis. His ability to use this tool can be seen in his London Medical Gazette articles. The gazette was a journal of some repute, serving the British medical community as well as physicians based in Europe and America. In his article, he wrote: “The materials of my paper on the subject of gonorrhea of women were collected whilst I held the office of clerk to the Glasgow Lock Hospital.”

    He made his case against the experiments by extracting figures from handwritten registers that recorded the condition of patients being treated in the hospital over an entire year. He had learned to collect, categorize, and analyze data in the clinical lectures that were required for graduation. This method was part of the new science of “vital statistics” that used medical data to predict or prevent disease in people, cities and even countries. Known as “medical statistics” today, it was becoming more commonly used in journals that published articles on medical science.

    McCune Smith’s articles showed that the drug trials were ineffective and presented an unwarranted risk. They also revealed that Hannay and his team of assistants had attempted to cover up data in the hospital records that damaged their claims about the drug’s efficacy and their position that its side effects were minimal. McCune Smith did not mince his words. He wrote: “By this novel and ingenious mode of recording the Hospital transactions for 1836, [Prof Hannay’s team] keeps out of view the evidence of the severity of the treatment, and the amount of mortality, while, at the same time, the residence of the patients in the house seems shorted, the cost of each diminished, and the treatment made to appear more than usually successful.”

    Accordingly, he called for the trials to stop immediately. But McCune Smith was not happy to simply cite statistics. He wanted to give these women a voice too. To achieve this, he emphasized the extreme pain that they were experiencing. Their suffering had been played down by those conducting the experimental trials. Hannay even suggested that the women were dishonest and unreliable witnesses. To counter this suggestion, McCune Smith quoted the women themselves, some of whom said that the drug felt like it was “burning their inside with caustic”. This was strong language. They were effectively saying that the drug felt like a flame being applied to their bodies.

    McCune Smith’s decision to use this kind of visceral language on behalf of impoverished women in a scientific article was rare at the time. Nor was it common in the lengthy, fact-laden lectures given at Glasgow’s medical school. So where did McCune Smith learn to write like this? Finding an answer to this question has been difficult because hardly any of McCune Smith’s manuscripts from his Glasgow years are known to have survived. But thanks to a recent discovery that I made with the rare books librarian Robert MacLean in the Archives and Special Collections of Glasgow University, a better picture is starting to emerge.

    Based on my previous research on Scottish student notekeeping, I knew that Glasgow University kept handwritten registers of books borrowed by students from its libraries during the 19th century. Luckily, it turned out that McCune Smith’s manuscript library borrowing record did, in fact, still exist. It was a gem that had remained hidden for the past two centuries in the dusty pages of Glasgow’s library registers.

    The discovery was historic because it revealed that he definitely took the university’s moral philosophy class. The course was taught by James Mylne and it encouraged students to judge the accuracy of statistical data when making moral decisions. The registers also showed that McCune Smith consulted the Lancet, the leading medical journal of research and reform that promoted the same kind of public health activism evinced in his 1837 Gazette articles.

    Finding the student reading record for any historical figure is like striking gold. In McCune Smith’s case it was doubly exciting because so little is known about his intellectual development. In addition to literature relevant to his studies, he checked out several 1835 issues of the Lancet which regularly identified links between pain and maltreatment.

    It is likely these accounts inspired him to use a similar approach in his gazette articles. But even the Lancet’s references to pain and cruelty barely addressed the plights of impoverished women, let alone those who had been regularly subjected to experimental drugs. In this respect McCune Smith’s concern for the Lock Hospital patients surpassed the reform agenda promoted by Britain’s most progressive medical journal.

    Further investigations have revealed that there were many other black physicians who lived in America in the decades after McCune Smith became a doctor. As revealed in research by the Massachusetts Historical Society, there was, for example, John van Surly DeGrasse. He studied at Bowdoin College in Maine, received a medical doctorate in the 1840s, set up a practice in Boston and became the first African American member of the Massachusetts Medical Association.

    There was also Alexander Thomas Augusta, who, despite Virginia laws that banned free blacks from learning to read, was educated by a minister, moved to Toronto and graduated from Trinity College’s medical school in 1856. Notably, both Augusta and DeGrasse served in the union army as physicians with the rank of major during the American Civil War.

    After McCune Smith returned to America in the autumn of 1837, he served as a professional role model for African Americans who studied medicine from the 1840s onward. By the time younger black physicians such as DeGrasse and Augusta began their studies, McCune Smith had already opened a practice that served patients from both sides of the color line and had published several scientific articles. For the rest of his career his name was a frequent byline in articles about health and society published by the African American press, as well as larger newspapers with mixed readership, like the New York Tribune.

    An excellent example of McCune Smith’s later medical activism is the collection of articles that he published during the 1840s about the national census. The main issue was that slavery advocates had noticed that the mortality rates of African Americans in northern asylums were higher than those of black people in the southern states. This led them to conclude, erroneously, that freedom somehow damaged their mental and physical health.

    Rather than engage with their desire to co-opt convenient data, McCune Smith used his knowledge of medical statistics to skillfully undermine their attempts to find scientific data that fit their discriminatory world view. He conducted his own investigation and proved that the original collection of the figures on site in the northern asylums had been flawed and that, as a result, the data was incorrect and could not be used to accurately determine the health of black asylum patients.

    McCune Smith did not stop there. He turned the tables on slavery advocates by transforming the new accurate mortality statistics into a tool that could be used to fight inequality. His 1844 New York Tribune article about the census concluded: “These facts prove that within 15 years after it became a Free State, a portion of the Free Black Population of New York have improved the ratio of their mortality 13.28% – a fact without parallel in the history of any People.”

    Put simply, the correct data revealed that the health of African Americans unburdened by the deprivation and forced labour of slavery thrived once they left the south and lived lives as free citizens in the north.

    McCune Smith’s publications are a significant early chapter in the history of how black activists have worked tirelessly over the past two centuries to disentangle erroneous interpretations of scientific data from discriminatory claims about poverty, gender and race. They provide crucial historical insight into the relationships between race, science and technology that exist today.

    In many respects McCune Smith’s desire to locate and publicize correct data about asylum patients built on the approach that he had developed in his articles about the mistreatment of women in Glasgow’s Lock Hospital. He continued to publish articles throughout his career that challenged those who sought to use science to justify discrimination and inequality. In 1859 he even went so far as to challenge former President Thomas Jefferson’s discriminatory racial assumptions when he wrote: “His arrangement of these views is so mixed and confused, that we must depart from it.”

    McCune Smith’s activism showed aspiring African Americans that becoming a professional black physician could be more than simply treating patients. For him, being an expert in medical science also included using his training to fight injustice and inequality.

    His publications are an indispensable chapter in the American history of science and medicine. But they are an important part of British history too. Because it was in Britain where he first published articles that placed his knowledge of medicine in the service of equality and justice. It was the libraries of Glasgow University – which now has a building named in his honor – and the wards of the Lock Hospital, which fed his towering intellect and fired his passion for medical knowledge, as well as the pursuit of justice for the powerless and oppressed.

    “Rights, Redistribution, and Recognition”:Newark and its Place in the Civil Rights Movement

    “Rights, Redistribution, and Recognition”:Newark and its Place in the Civil Rights Movement

    Victoria Burd

    New Jersey, a northeastern state situated directly under New York and steeped in American history, is often seen as a liberal beacon for the 20th and 21st centuries. The state has consistently voted Democrat in every presidential election for over twenty years, holds a higher minimum wage than many other states, and has decriminalized marijuana in recent years. Despite these “progressive” stances, New Jersey, like the rest of the United States, is mired by a history of racial injustice and discriminatory violence, often perpetrated by the hands of the state itself. New Jersey’s key cities such as Newark, Trenton, and Camden served as battlegrounds in a fierce fight for equality and justice, yet these cities remain an often forgotten fragment of the Civil Rights movement of the mid-20th century due to their location in the North.

    Defining the Civil Rights movement is a difficult task, as Black Americans have been fighting against racism and discrimination in America for centuries before the term “Civil Rights movement” was even coined. For the purposes of this paper, the focus will be on the post-World War II Civil Rights movement, from the 1950s-1970s, where many famed protests and riots took place across the Northern and Southern United States. Large cities such as Newark, Trenton, Camden, and various others in New Jersey performed critical roles in the Northern Civil Rights movement, with Newark being one of the most publicized of its time. Acting as a catalyst to other race riots in cities such as Trenton and Plainfield, as well as being more thoroughly documented, the 1967 Newark riots serve as a case study by which to compare other cities in New Jersey, the events of the Civil Rights movement in Newark to other events in the North as a whole, and where Newark compares and contrasts with the Southern Civil Rights movement. This paper will explain the preceding events, context, and lasting effects of the 1967 Newark riots and the historiography existing around the Northern Civil Rights movement, before comparing and contrasting Newark and the Northern Civil Rights movement to that of the South and analyzing how the Civil Rights movement in Newark differed from other movements in the North.

    According to the Report of The National Advisory Commission on Civil Disorders, known better as the Kerner Commission or Kerner Report, the Civil Rights movement can be separated into major stages: the Colonial Period, Civil War and “Emancipation”, Reconstruction, the Early 20th Century, World War I, the Great Depression and New Deal, World War II, and the focus of this paper, the postwar period (Report of the National Advisory Commission on Civil Disorders, 1968, p. 95-106). During the war, Black Americans waged what was known as the “Double-V Campaign”: victory against foreign enemies and fascism abroad, and victory against racial discrimination at home (Mumford, 2007, p. 32). After having experienced racially integrated life and interracial relationships while being deployed in Europe, specifically England and Germany, during the Second World War, Black veterans came home with a renewed vision for racial equality in the United States. Kevin Mumford, author of Newark: A History of Race, Rights, and Riots in America, describes this sentiment among Black Americans well, explaining that,“‘…before [Black American Soldiers] go out on foreign fields to fight the Hitlers of our day, [they] must get rid of all Hitlers around us,’’ (Mumford, 2007, p. 36). This renewed sense of conviction for equal rights combined with a World War II emphasis on liberty and personal freedoms (although not intended for Black Americans), antithetical to fascist governments of Nazi Germany and Mussolini’s Italy, formed the ideological groundwork for a culture of Black Americans ready to relentlessly pursue equal and just treatment during the postwar period.

    The postwar period began with grassroots movements in the South, most prominently the Alabama bus boycotts which led to the meteoric rise of Civil Rights leader Martin Luther King Jr., who for many White Americans (on opposite sides of the spectrum of racial tolerance), served as the unofficial spokesman of the Civil Rights movement (Report of the National Advisory Commission on Civil Disorders, 1968, p. 106). While other Civil Rights leaders such as Malcolm X were prevalent within the movement, Martin Luther King Jr.’s message of nonviolent resistance meant less disruption in the lives of White Americans, and thus garnered more support from that group. As the Civil Rights movement gained traction, not just in the south but across the entire United States, elected officials were pressured to create legislation that would address the core agenda of the Civil Rights movement. One key example is the Civil Rights Act of 1964, which outlawed employment discrimination against “race, color, religion, sex, or national origin,” under Title VII (Sugrue, 2008, p. 360-1). The Civil Rights Act of 1964 was a landmark victory for Civil Rights groups in both the North and South, as it not only ended certain measures of discrimination, but provided the first steps towards “equality” of Black Americans.

    This legal measure acted as the first step away from legal discrimination for Black Americans, but as legal barriers began to lift, social and corporate barriers quickly took their place. The definition of racism changed drastically during this period. According to Carol Anderson, author of White Rage: The Unspoken Truth of our Racial Divide, “…[when] Confronted with civil rights headlines, depicting unflattering portrayals of KKK rallies and jackbooted sheriffs, white authority transformed those damning images of white supremacy into the sole definition of racism,” which in turn, caused more hostility between White and Black Americans, as Black Americans continued to fight for societal equality and justice (Anderson, 2017, p. 100). As racism became harder to prove on a legal basis, methods of resisting racism became more extreme. The transition from legal to societal discrimination marked a shift in the Civil Rights movement, with the justification of violence rising amongst many different Civil Rights groups and characterizing Northern protests from Southern.

    Newark

    Newark is a port city in New Jersey founded in 1666, by the Puritan colonists who claimed the land after removing the Hackensack Native American tribe against their will. Like the Black Americans who would come to occupy the city, the Hackensack natives would be largely removed from the narrative surrounding Newark’s development (Mumford, 2007, p. 13). Newark possessed a strong Black community for much of its history, yet this community existed outside of the White public sphere. This Black community published their own newspapers, participated in their own ceremonies, and formed their own societies, creating a distinct circle separate from the White population (Mumford, 2007, p. 17). Throughout many periods of the long Civil Rights movement, White citizens of Newark vigorously resisted Black American integration in their city, maintaining societal segregation (Mumford, 2007, p. 18).  In 1883, the City of Newark passed legislation prohibiting segregation in hotels, restaurants, and transportation, yet what could have been sweeping and unprecedented reform of 19th century civil rights policy was ultimately undermined when consecutive policies for equal protection and education were blatantly disregarded by White Newarkers (Mumford, 2007, p. 19). The culture of Jim Crow was alive and well in a city that saw neighborhoods of many different demographics tightly compacted next to each other (Mumford, 2007, p. 22).

    The Great Migration period also affected Newark’s Black public sphere, with Black Southerners migrating to northern cities in hopes for a better life (Mumford, 2007, p. 20). At the same time, Newark experienced an influx of European immigrants from countries such as Italy and Poland. The relationship between Italian Americans and the Black community worsened during the Great Depression, as both groups were affected by diminishing opportunities in manufacturing jobs, a relationship that would only continue to curdle into the 1950s and 1960s (Mumford, 2007, p. 27). This relationship was only further exacerbated by Italians taking up positions of authority in public housing projects that housed mostly black tenants and families (Mumford, 2007, p. 58). The Great Migration, which resulted in 1.2 million Southerners heading North due to World War I labor shortages, was emphasized by ambitious recruitment and enthusiasm for a new place (Mumford, 2007, p. 20). According to demographer Lieberson and Wilkinson, the migrating Black Southerners did find some success in the economic opportunities of the North, with an inconsequential difference between the incomes of Black native Northerners and themselves (Lieberson & Wilkinson, 1976, p. 209). Overall, northern cities offered blacks economic opportunities unavailable in much of the South—indeed many migrated to northern cities during and after World War I and World War II when employers faced a shortage of workers. Overall, however, blacks were confined to what one observer called “the meanest and dirtiest jobs,” (Sugrue, 2008, p. 12).

    Integration continued to spread throughout the Central Ward of Newark (otherwise known as the heart of the city, and predominantly black), and into the South, West, and North Wards, with the North Wards containing a large Italian migrant population (Mumford, 2007, p.

    62). By 1961, the Civil Rights movement officially entered Newark, with the Freedom Riders, Civil Rights activists from the South, congregating in Newark’s Military Park before continuing their journey to other Southern states (Mumford, 2007, p. 78). Tensions between Italians and Black Americans came to a head in 1967, when an unqualified Italian “crony”, rather than an already appointed capable Black candidate, was appointed by the mayor for a public school board position at a school in which half the students were black. The conflict arising from this situation would eventually become one of the reasons for the 1967 Newark riots (Mumford, 2007, p. 104).

    Newark Riots of 1967

    The inciting incident of the Newark riots was the arrest and subsequent beating of cab driver John William Smith at the hands of White police officers (Mumford, 2007, p. 98). According to those living in apartments that face the Fourth Precinct Station House, they were able to see Smith being dragged in through the precinct doors. As recounted in the Kerner Commission, “Within a few minutes, at least two civil rights leaders received calls from a hysterical woman declaring a cab driver was being beaten by the police. When one of the persons at the station notified the cab company of Smith’s arrest, cab drivers all over the city began learning of it over their cab radios,” (Report of the National Advisory Commission on Civil Disorders, 1968, p. 33). After the police refused to negotiate with civil rights leaders representing a mob that formed outside, the crowd was dispersed by force, and reports of looting came in not long after. The Newark riots had begun, and they would end up being the most destructive race riot among the forty riots that occurred since Watts two years earlier (Reeves, 1967). The violence, looting, and firebombing became so severe that units of both State Police and National Guardsmen were sent into the Central Ward to lay siege to the city (Bergesen, 1982, p. 265). According to newspaper articles written about the riots, “Scores of Negroes were taken into custody, although the police said that 75 had been arrested…the injured in the hundreds…more than 100 persons had been treated [in hospital] alone,” (Carroll, 1967). Additionally, “A physician at Newark City Hospital said four persons had been admitted there with gunshot wounds…stabbed or struck by rocks, bottles, and bricks,” (Carroll, 1967).  Four people were shot by Police for looting and six Black Newarkers died as a result of police officers and National Guardsmen firing into crowds, showcasing that police violence during the Newark riots was indiscriminate, racially charged, and often fatal (Bergeson, 1982, p. 265). The initiating events in Newark would spread to other major urban centers in New Jersey in the week following the riots, with varying degrees of severity.

    Understanding the history of Newark, the inciting events of these riots, and the progress of these riots is key to uncovering Newark’s and, in a broader sense, New Jersey’s role in the Civil Rights movement. This paper analyzes how violence is used as a distinction between riots in the North and South. It also investigates the main causes of the Civil Rights movement and subsequent rioting in Newark, including the phenomenon of  “White flight,” redlining and the housing crisis, and poverty caused by rapid urbanization. Lastly, the paper considers the impact of the lack of public welfare programs, intercommunity-autonomy and governmental transparency as tools for curbing civil unrest amongst majority black communities.

    Lasting Effects on the City of Newark

    Twenty-six people died during the Newark riots, most of whom were Black residents of the city, and over 700 people were injured or hospitalized during the riots. The property damage resulting from the looting and fires valued at over ten million dollars, and spaces still exist where buildings once stood (Rojas & Atkinson, 2017). The long-term physical and psychological effects of the riots on the people of Newark and on the reputation of the city itself cannot be understated (Rojas & Atkinson, 2017). Beyond the pain and grief caused by the loss of life and property, the riots represented a paradigm shift for Newark as a city. The eruptive violence in the city streets was perhaps the final nail in the coffin arranged by systemic racism, as Newark’s reputation as a dangerous city plagued by violence and corruption solidified in the minds of its former White residents and White generations long after (Rojas & Atkinson, 2017). As a result, the entrenched Black communities of Newark found themselves losing tax revenue and job opportunities quickly. The disadvantages that came from the riots and their causes only further incentivized White families to keep their tax dollars and children as far away from Newark as possible; this also occurred during a time in which taxes for police, fire, and medical services were being increased to compensate emergency departments for their involvement in the riots (Treadwell, 1992). Areas such as Springfield Avenue, once a highly commercialized street, were turned into abandoned, boarded up-buildings, further contributing to Newark’s negative reputation (Treadwell, 1992). What once were public housing projects, well lived-in homes, and family businesses remain vacant and crumbling, if not already demolished from the looting and fires fifty years ago which much of Newark did not rebuild (Treadwell, 1992). Even church buildings which once conveyed a sense of openness to all of the public are lined with fences and barbed-wire to prevent looting and vandalism (Treadwell, 1992). While the riots did lead to Black and Latino Americans vying for political positions that previously belonged to the White population, ushering in the election of the first Black mayor and first Black city council members in Newark in 1970 (Treadwell, 1992). Despite Black Americans gaining some control politically, the Central Ward still lacked economic and social renewal, with any efforts towards regenerating Newark failing to undo the larger effects of the riots of 1967 (Treadwell, 1992). Any of the limited economic development that did occur was largely restricted to “White areas”, such as downtown Newark, as opposed to the Black communities (“50 Years Later,” 2017). Larry Hamm, appointed to the Board of Education at 17 years old by Newark’s first Black mayor, expounds on the economic disparity between Black and White Newarkers, with “dynamism [prevalent] downtown, and poverty in the neighborhoods,” (Hampson, 2017). Fifty years after the riots, police brutality remains a constant for Black Newarkers, with a 2016 investigation into the Newark police department finding that officers were still making illegal and illegitimate arrests, often using excessive force and retaliatory actions against the Black population (“50 Years Later,” 2017). A city with a large Black population, one third of Newark residents remain below the poverty line, with Newark residents only representing one fifth of the city’s jobs (Hampson, 2017). Despite the foothold that Black Americans have gained in Newark’s politics, the economic power largely remains in the hands of White corporations and organizations (Hampson, 2017). Other economic factors, such as increases in the cost of insurance due to increased property risk, tax increases for increased police and fire protection, and businesses and job opportunities either closing or moving to different (Whiter) neighborhoods following White flight also have a significant lasting economic impact on the city (“How the 1960s’ Riots Hurt African-Americans,” 2004). The people of Newark were also affected psychologically and emotionally. On one hand, many Black Americans felt empowered – their community had risen against injustice and was largely successful in catching the nation’s attention despite the lack of real organization, challenging the system that desperately tried to keep them isolated and creating a movement that emphasized their power (“Outcomes and Impacts – the North,” 2021). Yet, just as many Black Americans became hopeless, seeing a country and its law enforcement continue to disregard their lives and stability, treating them as secondary citizens despite the many legal changes made under the guise of creating equality (CBS New York, 2020).

    The riots of 1967 destroyed Newark’s reputation and economic stability, steeping the population in poverty. While the Black Community used this opportunity to gain political power in the city and to jumpstart the Black Power movement in New Jersey, many Black Newarkers remain in despair, seeing their community members injured and killed with no change to the systemic cycle of racism that perpetuates the city.

    The National Advisory Commission on Civil Disorders Report (Kerner Commission Report)

    The 1968 National Advisory Commission on Civil Disorders Report is one of the most referenced resources in this paper, due to the unique document’s origins, in which sitting President Lyndon B. Johnson in 1967 tasked a commission specifically with determining the causes of the rising number of U.S. race riots that had occured that summer, with the riots in Detroit and Newark acting as catalysts for the founding of the commission. While Johnson essentially anticipated a report that would serve to legitimize his Great Society policies, the Kerner Report would come to be one of the most candid and progressive examinations of how public policy affected Black Americans’ lives (Wills, 2020). The Commission was led by Illinois Governor Otto Kerner, and consisted of ten other men, most of whom were White. The only non-white members of the Commission were Roy Wilkins, an NAACP head, and Sen. Edward Brooke, a Republican from Massachusetts (Bates, 2018). Despite the lack of racial representation on the commission, the members placed themselves in the segregated and redlined Black communities they were writing about, interviewing ordinary Black Americans and relaying their struggles with a humanistic clarity that was largely uncharacteristic of federal politics in the 1960s. This report identified rampant and blatant racism as the cause of the race riots of 1967, starkly departing from Lyndon B. Johnson’s views on race relations and in the process establishing historical legitimacy as a well-supported and largely objective source (Haberman, 2020). The Kerner Commission clearly outlines how segregation, White Flight and police brutality contributed the most to worsening race relations and rising tensions between Black communities and the White municipal governments who mandated said communities (Report of the National Advisory Commission on Civil Disorders, 1968, p. 119, 120, 160). Despite the Kerner Commission clearly outlining the causes and effects of the racial climate of the 1960s, the commission makes no effort to justify the riots themselves, or even validate the emotions and frustrations resulting from the oppression that the Commission identifies. For everything that the commission does state, it leaves just as much unstated. As the Commission explains, America in the 1960s was in the process of dividing into two separate, unequal, and increasingly racially ubiquitous societies, and the Commission itself validates this theory by displaying a clear identification of what the Black experience looks like while having next to no willingness to justify or defend the riots themselves (Report of the National Advisory Commission on Civil Disorders, 1968, p. 225). The Kerner Commission is a factually accurate but contextually apathetic document which, for its purpose in this paper, serves as one of the key documents due to its accuracy; yet it is important to acknowledge its shortcomings in the larger context of the Civil Rights Movement. Despite clearly identifying both the causes of the 1967 race riots and racial tensions in America, the Kerner Commission has gone largely ignored, as many of the issues identified by the commission remain present in Black communities, and in some instances, have worsened significantly, such as the issues of income inequality and rising incarceration rates (Wilson, 2018).

    Section 1: How Newark and the Northern Civil Rights Movement was Alike and Consistent with Civil Rights Movements in the South

    Newark’s riots and Civil Rights movement reflected many of the same characteristics seen in Civil Right movements across the country, both in the North and South. Key similarities between Newark and the rest of the Civil Rights movements in the United States, as well as decisive factors that sparked the rioting in Newark, include the phenomenon of “White Flight”, effects from police brutality and over-policing as a result of White Flight, and the quickly deteriorating relationship between black communities and law enforcement with the introduction of the National Guard into areas of conflict, combined with the familiar effects of redlining that are still visible across the United States today.

    White Flight

    One of the main causes of the Newark riots was the phenomenon known as “White flight”, and the effects caused by extreme racial isolation. To truly understand the impacts of “White Flight”, one must first define the concept. “White Flight” is the unique phenomenon of middle class White Americans leaving cities that were becoming more diversely integrated with Black Americans who were migrating from rural areas to these cities. In the 1950s, 45.5 million White Americans lived in areas considered to be “cities”, yet research by Thomas Sugrue in his work Sweet Land of Liberty explains how although the White population in cities did increase in the next decade, it was not of the same rate as previous years or in line with the Nation’s whole white population, with theoretically 4.9 million White Americans leaving cities between 1960 and 1965 (Sugrue, 2008, ch. 7, Report of the National Advisory Commission on Civil Disorders, 1968, p. 119). American cities were becoming less white, caused by Black American populations in cities increasing, and resulting in an even greater Black population in urban centers (Sugrue, 2008, p. 259). This population movement was not only seen in the South or key cities in the North such as Detroit and Chicago (though present there as well). Kevin Mumford explains Newark’s experience with this phenomenon, citing how the Central Ward of Newark (i.e., the “heart” of the city) included 90 percent of the black population of Newark, a drastic difference from the initial years of the Great Migration which saw only 30 percent of Newark’s black population settling in the Central Ward (Mumford, 2007, p. 23). White flight changed the landscape of New Jersey, with densely populated cities such as Newark, Trenton, and Camden becoming more clearly divided from new suburban residential areas, and the development of these new suburban areas leading thousands to flee the inner cities (Mumford, 2007, p. 50).

    White flight impacted more than just the distinct and divided racial makeup of cities and suburbs; impacts were also seen in other areas of life. The “persistant racial segregation” in post-war America often decided what kind of education an individual received, what jobs were accessible, and even the quality of an individual’s life (Sugrue, 2008, p. 201). Urban (i.e., majority Black) residents were further hurt from this White flight, as suburban areas located close to urban centers drained urban areas of their taxes, decreased their population, and left fewer jobs available to urban communities (Sugrue, 2008, p. 206). The lack of urban taxes funding urban public schools resulted in unequal educational opportunities, further validating the White argument that having Black Americans in cities “ …signified disorder and failure” (Mumford, 2007, p. 5).

    What ultimately made White Flight possible and cyclically reinforced White privilege was agency. White Americans possessed the agency to choose home ownership, involved and “cookie-cutter” communities, and access to adequate education. They had stronger and better-funded education systems, public services, and largely avoided many of the social problems that plagued black communities, including economic instability, lack of reliable housing, and health issues further exacerbated by overcrowded living conditions. Furthermore, White Americans did not fear the police, as this form of law enforcement showed an extensive history of protecting and benefitting White communities. As explained by Sugrue,”Ultimately, the problem of housing segregation was one of political and economic power, of coercion, not choice, personal attitudes, or personal morality,” (Sugrue, 2008, p. 249). The existence of a black middle class and integrated suburbs represented a deterioration of this agency, and was therefore not permitted by the larger White population. The considerable and ever growing gap of wealth, stature, and control between White and Black Americans was not lost on the Black urban population. After being revitalized by the hope that the World War II emphasis on freedom and liberty gave Black Americans, the disappointment and bitterness that stemmed from the lack of social change morphed public opinion in Black communities from that of optimism to resentment (Sugrue, 2008, p. 257). This resentment, exacerbated by continuous outside stressors, would eventually bubble over into violent demonstrations. The hundreds of racial revolts of the 1960s [The Newark riots among them] marked a major turning point in the black revolution, highlighting the demand for African American self-determination (Woodard, 2003, p. 289).

    White Flight was a fundamental motivator in the Newark riots, yet was experienced by urban centers across the North, South, Midwest, and West Coast. The stark contrast between Black and White Americans in regards to agency over housing, public programs, education and law enforcement, stemming from the upending of White Americans’ tax dollars from urban centers grew dramatically and inversely during the 1950s and 1960s, setting the stage for a period of unprecedented violence and racial unrest in America’s cities. Post-war optimism among Black Americans was severely dashed by the lack of extension of freedom and liberty at home, and the financial and social atrophy that followed would inform fierce resentment among Black Americans, ushering in a newer, more embittered chapter of the Civil Rights movement.

    Police Brutality, “Snipers”, and the National Guard

    As American cities became increasingly Black due to the phenomenon of White flight, already strained relationships between Black Americans and law enforcement worsened. Newark saw a palpable shift in intercommunity relations with the police. Over-policing and police brutality in Black neighborhoods acted as a product of a lack of racial representation in the ranks of American police forces (Bigart, 1968). To further emphasize this divide between the police and minority groups, the use of brute force was prevalent on the Black population, especially during the riots of the late 1960s. Police brutality against John William Smith acted as an inciting event to the Newark riots, but brazen, and often fatal violence at the hands of Newark’s police forces fanned the flames of violent unrest.

    Even before the Newark riots, the police were infiltrating and undermining Civil Rights groups in America’s cities. One such case that preceded the riots occurred in the suburb of East Orange, New Jersey, in which multiple Black Muslims were arrested, resulting in the arrestees being released from jail having sustained a fragmented skull, lacerations, and genital trauma at the hands of the police (Mumford, 2007, p. 110). This incident occurred only a week before the Newark riots, and is, in hindsight, indicative of the Newark Police Department’s willingness to enact acts of brutal violence in the name of “keeping the peace” and disrupting leftist organizations (Mumford, 2007, p. 110). As chronicled by Sugrue, the Black population of America,”…doesn’t see anything but the dogs and hoses. It’s all the white cop,” (Sugrue, 2008, p. 329).

    The Newark riots began, fittingly, at a police station. After John William Smith was allegedly beaten by two white officers and brutalized in holding, a mob formed in front of the Fourth Precinct demanding to see the taxi driver and his condition. Any hopes of the crowd being dispersed peacefully and a riot being avoided were dashed when a Molotov cocktail struck the police station (Report of the National Advisory Commission on Civil Disorders, 1968, p. 33). The ensuing riot control would prove more destructive and archaic than the looting and arson being committed at the hands of rioters. Riot police, armed with automatic rifles and carbines, fired indiscriminately into the air, at cars, at residential buildings, and into empty storefronts of pro-black businesses (Report of the National Advisory Commission on Civil Disorders, 1968, p. 38). At least four looters were shot and at least six civilians were killed as a result of firing into crowds (Bergesen, 1982, p. 264-5). Beyond gun violence, a specific instance in which a black off-duty police officer attempting to enter his precinct during the riots was beaten and brutalized by his white coworkers who did not recognize him offers an indication of how unprompted much of the violence against the Black population of Newark was (Carroll, 1967). In the end, 26 people died, and over 69 were injured (Carroll, 1967).

    As extreme as the violence against demonstrators was during the Newark riots, it was far from unique. Similarly tactless and lethal methods of crowd control had been deployed during race riots in Watts and Detroit (Report of the National Advisory Commission on Civil Disorders, 1968, p. 20, 54). Another similarity between these three race riots, as well as other race riots in the South, were the supposedly looming presence of urban snipers (Report of the National Advisory Commission on Civil Disorders, 1968, p. 180). While it remains unseen if Black nationalists armed with sniper rifles were truly as ubiquitous as the media would have then made it seem, what is verifiable is the fact that Riot Police used urban snipers as justification to scale up militarization efforts and enter and proliferate Black communities (Report of the National Advisory Commission on Civil Disorders, 1968, p. 40, Mumford, 2007, p. 142). Despite being difficult to verify, the threat of snipers waiting patiently to pick off police officers in dense urban areas was a deeply vivid and real threat to police and National Guardsmen sent into Newark and other cities. In Newark, there are multiple accounts of police firing indiscriminately into apartment windows out of fear for snipers. It is assumed, however, that most reports of sniper fire during race riots across cities in the United States were misidentified shots sourced from police or National Guardsmen (Report of the National Advisory Commission on Civil Disorders, 1968, p. 180).

    The presence of the National Guard as peacekeepers during the Newark riots is another factor that is both consistent with other race riots and contributed heavily to high death tolls among said race riots. Of the roughly 17,000 enlisted New Jersey National Guardsmen that responded to the riots in 1967, only 303 of them were Black (Report of the National Advisory Commission on Civil Disorders, 1968, p. 37). The largely white Guardsmen who were tasked with keeping the peace in cities in the full swing of anarchy had for the most part only had limited experience with black people, let alone crowd control operations. The majority of the reporting Guardsmen at Newark were young, not adequately psychologically or tactically prepared, and “trigger happy” (Bigart, 1968). The naivety of these Guardsmen, the presence of military-grade equipment such as machine guns and armored vehicles, and the looming threat of snipers created a situation in which it is possible that black demonstrators were seen as an enemy force to be subdued or neutralized, rather than American citizens engaging in protest. By any measure, however, the temperament of the National Guard displayed a clear and fervent prejudice against African Americans, and Guardsmen were reported to have taken part in the destruction of Black lives and property alongside Newark Police and New Jersey State Police (Bigart, 1968). Reinforcing a clear bias against Black Americans, Black enlistment in the National Guard declined deeply following integration within the Guard. There is no way of knowing for sure if a higher number of enlisted black Guardsmen would have led to a deeper understanding of Black communities, and in turn a less destructive response to the race riots of the 1960s; yet the police brutality that faced John William Smith, and the subsequent brutality that faced Newark rioters further exacerbated the riots themselves, with police using the word “sniper” as an excuse to wreak havoc on the Black masses.

    Redlining and the Turn from Legal to Public Discrimination

    Redlining is a discriminatory practice in which Black citizens were segregated into specific neighborhoods under the guise of lacking financial assistance through loans and government programs, rather than Jim Crow Laws. Large areas of residential housing occupied disproportionately by Black homeowners were designated to be high-risk by banking organizations, and would thus be denied housing loans to move out of their neighborhood. The results of this practice were strictly segregated neighborhoods that existed far beyond the Civil Rights Act of 1964, and ostensibly dashed any possibility for Black Americans to build generational wealth. Redlining is a key example of how many discrimination practices, in both the North and South, changed from being legally enforced to publicly and socially enforced. Redlining and public discrimination practices affected Black communities in both the Northern and Southern United States, and contributed directly to the Newark riots by preventing Black Americans from accruing generational wealth, pushing out “ghetto” communities through urban renewal, and forcing Black Americans to remain in impoverished communities through publicly enforced racial lines.

    Redlining was conceptualized and implemented during the Second World War, when William Levitt revolutionized residential communities with easily built and affordable housing in the form of Levittown, America’s first true suburb. Initially, Levitt, a staunch segregationist, outright banned Black Americans from living in his communities on the basis of race. As a result, Black Americans paid more on average for housing than White Americans did, while being excluded from access to new and contemporary housing (Sugrue, 2008, p. 200). As advancements in legal protections for Black Americans were made during the 1950’s, realtors, leasing managers and landlords shifted their efforts towards a more privatized form of discrimination, emphasizing the individual rights of businesses to decide who to do business with (Sugrue, 2008, p. 202). White Americans in the North during this time had developed a curious sense of superiority over the discriminatory culture and customs of the South, despite engaging in the same discriminatory practices under the guise of “Freedom of Association,” (Sugrue, 2008, p. 202). White Americans in the north drew their own lines, publicly enforcing White-only neighborhoods and refusing Black consumers access to their housing market, similar to the Jim Crow laws in the South. At the same time that White liberals were expressing admiration for Dr. Martin Luther King, they were drawing invisible borders through their communities, ready and willing to relegate Black Americans to ghettos if it meant their property value remained high (Mumford, 2007, p. 65). Black Americans not only faced discriminatory lending practices, as a single black family had the potential to shutter a community of well-to-do-whites, but in addition the Federal Housing Administration was in open support of restrictive covenants (Sugrue, 2008, p. 204).

    For Black Americans, it was not only enough to prove that they could exist in white neighborhoods without presenting a risk to White financial assets and housing, it was their responsibility to justify their existence in White suburbs against the risk of financial loss. As Sugrue explains, “It was one thing to challenge the status quo; it was another to create viable alternatives,” and black communities were not able to create these alternatives while still effectively being segregated (Sugrue, 2008, p. 220). As a result of these discriminatory practices, Black Americans’ experiences with White Americans was primarily relegated to that of interactions with the police. Redlining only served to further solidify many Black communities as “ghettos”, as many areas that became heavily redlined were already suffering from unemployment and disinvestment. Furthermore, redlined communities were subject to urban renewal efforts, where black communities were essentially uprooted to make room for expanding public projects that were intended to displace the ghetto population (Theoharis & Woodard, 2003, p. 291). A specific example of this phenomenon would be the “Medical School Crisis”, a major catalyst for the Newark riots in which a school campus was proposed that would displace Black citizens in Newark’s Central Ward (Theoharis & Woodard, 2003, p. 291).

    The effects of redlining in Black neighborhoods was severe. The extent of the widening wealth gap was not lost on Black Americans, who truly began to feel the effects of a lack of self-governance and generational wealth, both of which could not exist inside redlined communities. Black Americans became further aware not only of the wealth gap, but in the differences in status and power that existed between Black and White Americans (Sugrue, 2008, p. 257). Economic inequality became synonymous with racial inequality, and Black Americans began actively protesting both as a result of redlining (Sugrue, 2012, p. 10). As previously mentioned, urban development was a rising trend amongst metropolitan areas, and the superhighways needed to make the newly paved American Highway system work often involved building massive ramps and tracts of highway over residential housing that could not be sold (Sugrue, 2008, p. 259). Public school systems were affected as well. As previously recounted in the effects of White flight, taxes were being drained from urban centers to fund schools bordering between central cities and White suburbs, yet Black Americans did not benefit from these schools, remaining segregated and without necessary resources to make their education truly “equal” (Sugrue, 2008, p. 206). Gerrymandering further ensured these separate school districts, drawing more invisible lines that dictated which schools children living in certain areas would attend (Sugrue, 2012, p. 13). Many White community members argued that these schools were not separated intentionally, but that it was “… the natural consequence of individual choices about where to live and where to send children to school,” completely disregarding that the segregated districts are a byproduct of White-imposed redlining (Sugrue, 2012, p. 14). The effects of this practice were so dire that Newark’s mayor called for the state control of public schools (Bigart, 1968). In the end, the image many White Americans held of Black neighborhoods became a self-fulfilling prophecy; that redlined areas were occupied by gangsters, bootleggers, and other criminals. In reality, the economic hardships imposed by stringent redlining created the circumstances under which crime was inevitable (Sugrue, 2008, p. 203).

    Beyond a network of financial discrimination, the White general public also maintained the lines surrounding redlined communities through publicly and socially enforced separation. Rare cases of Black families attempting to move into segregated majority White neighborhoods such as Levittown were almost always met with at best, verbal, and at worst, physical abuse (Report of the National Advisory Commission on Civil Disorders, 1968, p. 119). To Whites, the impoverished neighborhoods of Newark were no better than “…a vast crawl of negro slums and poverty, a festering center of diseases, vice injustice, and crime,” (Mumford, 2007, p. 52) and the acceptance of Black families into White neighborhoods represented a direct threat that their communities would be labeled the same way.

    Redlining and the practice of socially and publicly enforcing discrimination measures affected Black communities across America, and contributed directly to the riots by preventing Black Americans from leaving the poverty-stricken neighborhoods known as “ghettos”, forcing urban renewal on the already limited spaces Black Americans could live, and furthering the wealth gap between Black and White Americans. Redlining proved to be a long-lasting roadblock in the slow march towards the advancement of America’s Black Population. Its inception and widespread use was indicative of a still-segregationist White America who was willing to explore alternative avenues in the name of maintaining the racial purity of their neighborhoods. Redlining essentially served as the next interpretation of Jim Crow laws – severe stratification of Black economies, reinforced by a White majority committed to keeping said system in place (Mumford, 2007, p. 22). In response to these measures, Black groups that were not against using violence to enact results began to popularize, leading to an expansion of the Black public sphere, the establishment of the Black Power movements, and the rise in riots across the country.

    Section 2: How Newark and the Northern Civil Rights Movement Differed from the

    Civil Rights Movement of the South

    Despite their significant similarities, the Northern and Southern Civil Rights movement differ in various ways that allow for specific characteristics of each movement. The greatest difference between the two regional movements was the ideas and theories surrounding the use of, and different applications of, violence as a means for social change. As the South turned towards nonviolent measures of civil protest, the North did the opposite, at times using the South as an example of how nonviolent protests were not successful (Sugrue, 2008, p. 291). After experiencing the nonviolent tactics of the South and observing the little change it brought to the North, people in Newark and other cities in the North began to use more aggressive tactics, such as firebombs, molotovs, and violent protests, both as aggressors and defenders.

    The South and Nonviolence

    In the years leading up to the Newark riots, attention was once again on the South as nonviolent ideology continued to spread and characterize the Southern Civil Rights movement.

    Nonviolent protests stemmed out of Selma, Alabama, when Civil Rights workers staged a protest in 1965, law enforcement interrupted the protest, and weeks later two White supporters of the Civil Rights movement were killed by racists due to their participation (Report of the National Advisory Commission on Civil Disorders, 1968, p. 20). Other indicators of the Southern ideology of the Civil Rights movement are further exemplified by the Student Nonviolent Coordinating Committee (SNCC), a Civil Rights organization which used protest measures such as sit-ins, boycotts, and the Freedom Rides, and whose headquarters was located in Atlanta (Report of the National Advisory Commission on Civil Disorders, 1968, p. 29). When the Freedom Riders arrived in Newark in 1961 on their way to Tennessee, the Black community of Newark saw firsthand how nonviolent protesting in the South functioned (Mumford, 2007, p. 78). Newark would experience many other nonviolent Civil Rights events before the riots of 1967, including the events of Freedom Summer 1964, which acted as a campaign to recruit Black voters, and the actions of the Congress of Racial Equality (at this point a civil disobedience organization that would later join the Black Power movement) who organized sit-ins at White Castle diners across New Jersey for better treatment of Black consumers and just hiring protocols for aspiring Black employees (Mumford, 2007, p. 80). Violence against Black Americans continued despite these protests, including the death of Lester Long Jr. and Walter Mathis, which further reminded the

    Black community of one of the most notorious lynchings, Emmett Till (Mumford, 2007, p. 117).

    It was clear to many Black Northerners that racism, discrimination, and brutality against Black Americans would not bend to nonviolent will, therefore causing the Northern Civil Rights movement, and, by extension, the Newark rioters, to use more aggressive tactics in order to stimulate change.

    Violence and Resistance in Newark and the North

    Black Americans in Newark and across the North bore witness to the nonviolent protests in areas such as Birmingham and Selma, and, instead of imitating their methods, used these events as justification for turning to more violent tactics (Sugrue, 2008, p. 291). Nonviolent protesting measures were criticized by many, including key individuals such as Nathan Wright, an author prevalent in the Black Power movement, who claimed that it lowered “black self-esteem” and led to the ideology that Black community members themselves were not worth defending (Mumford, 2007, p. 111). To many Black Americans, violence was a justifiable means, aligning with the psychoanalytic theory of Frantz Fanon, who claimed that “…the development of violence among the colonized people will be proportionate to the violence exercised by the threatened colonial regime,” (Mumford, 2007, p. 109). Up to this stage in the Civil Rights movement, and for decades after, the effect of White colonialism, segregation, brutality, redlining, and other discriminatory measures more than sufficed as violence exercised against the Black American people, and therefore provided the North and the rioters of Newark with a justifiable means to turn towards violence.

    The Northern Civil Rights riots themselves were steeped in aggressive tactics, though it is uncertain in many circumstances whether the rioters were the true initiators of such events. Molotovs and firebombs became key components of the movement, mostly the threat rather than the use themselves. Police confiscated six bottles with the makings of Molotov cocktails after raiding the homes of various Black Americans who were classified as “militant”, and Black activists anonymously dispersed guides on how to assemble these incendiary weapons (Mumford, 2007, p. 115, Report of the National Advisory Commission on Civil Disorders, 1968, p. 22). During the Newark riots, fires spread through downtown Newark, yet officials from the Fire Department adamantly claimed that the rioters were not the ones who set the fire (Carroll, 1967). There were also reports of gunfire between law enforcement and Black rioters, with the gunfire being “aimed” at police reportedly originating from the tops of buildings and the interiors of cars, further exacerbating the rumors of “snipers” attacking the police and National Guard (Carroll, 1967).

    Other riots in the North experienced severe aggression as well, though with substantial evidence that some rioters were instigators in the events. In the Plainfield riots, a series of New Jersey riots that mirrored those of Newark, black youths were reported physically assaulting and murdering a police officer, Gleason, to which the police department then claimed that “…under the circumstances and in the atmosphere that prevailed at that moment, any police officer, black or white, would have been killed…” in the hostile situation (Report of the National Advisory Commission on Civil Disorders, 1968, p. 44). This, black rioters recognized, would be used as a justification for retaliation against all Black rioters. Rioters (the majority young) then began arming themselves with carbines from a local arms manufacturing company, and firing without clear targets (Report of the National Advisory Commission on Civil Disorders, 1968, p. 45). This is a drastic change from the nonviolent protests that characterized the South, and furthered the distinction between the Northern Civil Rights and Southern Civil Rights movements. Though the changes between the protesting tactics of the North and South remain markedly different, there remain many differences between Northern protests as well, including the roles that welfare and public programs, intercommunity agency, and governmental transparency play in maintaining peace.

    Section 3: How Various Civil Rights Movements in the North Differed from Newark and Each Other

    Anti-Poverty and Welfare Programs

    Anti-Poverty and welfare programs proved to be invaluable tools for New Jersey’s cities in diffusing racial violence before it escalated to the level of the Newark riots. In New Brunswick, following the events in Newark, a growingly despondent group of Black youths began committing what the Kerner Commission refers to as “random vandalism” and “mischief” (Report of the National Advisory Commission on Civil Disorders, 1968, p. 46). Despite being relatively harmless, concerns still loomed that an eruption of violence comparable with Newark remained a possibility in New Brunswick. As a result, the city government funded a summer program for the city’s anti-poverty agency (Report of the National Advisory Commission on Civil Disorders, 1968, p. 46). Enough young people signed up for leadership positions in the summer program that the city cut their stipends in half and hired twice as many young people (Report of the National Advisory Commission on Civil Disorders, 1968, p. 46). This summer program did not single-handedly deescalate racial tensions between Black youth and White city government, but it did establish a rapport that was utilized to come to a sort of common ground (Report of the National Advisory Commission on Civil Disorders, 1968, p. 46). The same cannot be said about the events that transpired in Plainfield, around the same time. Like New Brunswick, Plainfield was on the brink of extreme racial violence, and in similar fashion, young people and teenagers were demanding community recreation activities be expanded. The city government, however, refused, and Plainfield went on to sustain violence and destruction at the hands of rioters, second only to the Newark riots (Mumford, 2007, p. 107).

    Perhaps it seems overly simplistic to suggest the difference between neighborhood kids and radicalized arsonists is simply having something to do; but what is repeatedly noted by the Kerner Commission in their profile of an average Newark rioter is a lack of preoccupation. They describe the typical rioter as young, male, unmarried, uneducated and often unemployed (Report of the National Advisory Commission on Civil Disorders, 1968, p. 73). These men often did not attend high school or university, and went into and out of periods of joblessness. What is noteworthy is that the attitude of these men towards education and employment is that of frustration, rather than apathy (Report of the National Advisory Commission on Civil Disorders, 1968, p. 78). According to the Commission Report, rioters typically desired more consistent and gainful employment or the opportunity to pursue a higher education, but were stymied by race or class barriers (Report of the National Advisory Commission on Civil Disorders, 1968, p. 78). The Kerner Report established a pattern of explaining systemic barriers to positive social, health, economic, and education outcomes, quickly followed by assertions of black pathology. The report does not conclude that it is absolutely logical to find oppression intolerable and that some type of action should be expected, or an apathy toward political and educational systems would be a rational response to these barriers (Bentley-Edwards et. al., 2018). Regardless, there appears to be a direct correlation between giving urban youths leadership positions within their communities, and a desire to preserve and protect that community. Perhaps if this tactic was employed by the city of Newark, there would have been less desire to loot and proliferate, and more importantly, the possibility that this tactic could be used in contemporary urban centers.

    Communal Autonomy and Self-Governance

    As mentioned earlier in this paper, a sense of communal agency was paramount in upholding White privilege, and was a consistently desired standard in New Jersey’s cities during the 1960s. In Elizabeth, an impending race riot was preemptively undone by utilizing intercommunity autonomy and self-governance (Report of the National Advisory Commission on Civil Disorders, 1968, p. 40). Among a hundred volunteer peacekeepers in Elizabeth was Hesham Jaaber, an orthodox Muslim leader who led two dozen of his followers into the streets, armed with a bullhorn to urge peace and order (Report of the National Advisory Commission on Civil Disorders, 1968, p. 40). Both demonstrators and police dissipated and a full riot failed to materialize in Elizabeth (Report of the National Advisory Commission on Civil Disorders, 1968, p. 40). This approach can be compared with the Newark riots, in which peace was supposed to be achieved at the hands of nearly 8,000 heavily armed, excessively violent White National Guardsmen who knew nothing about the people they were supposedly deployed to serve. Per the example in New Brunswick, a correlation between the effectiveness of de-escalation measures from law enforcement who live in that community and the ineffectiveness of de-escalation in cities when law enforcement do not reside in that community becomes apparent.

    Government Transparency and Community-Government Partnerships

    An excellent example of how government transparency can positively affect race relations is the previous example of New Brunswick. Despite the success of the anti-poverty summer program, there still remained a radical sect of incensed young people in the city. When this group of 35 teenagers expressed an interest in speaking directly to the newly instated Mayor Sheehan, the Mayor obliged their request and agreed to meet with them (Report of the National Advisory Commission on Civil Disorders, 1968, p. 46). After a long discussion in which the teenagers “poured their hearts out,” Sheehan agreed to draw up plans to address the social ills that these young Black Americans were facing. In return, the 35 young people began sending radio broadcasts to other young people, insisting that they “cool it,” and emphasized the Mayor’s willingness to tackle Black issues (Report of the National Advisory Commission on Civil Disorders, 1968, p. 46). Sheehan also demonstrated her willingness for peaceful negotiation with her constituents when in the days after the Newark riots, a mob materialized on the steps of city hall, demanding that all those jailed during demonstrations in New Brunswick that day be released from holding. Rather than using the police to disperse the group by force, Sheehan met the mob face to face with a bullhorn and informed them that all held arrestees had already been released. Upon hearing this, the mob willingly dispersed and returned home (Report of the National Advisory Commission on Civil Disorders, 1968, p. 47).

    It is perhaps unsurprising that the Newark police did not utilize these tactics, though they had ample opportunities to do so. In the moments directly before the riot, in front of the Fourth Precinct Station House, Mayor Addonizio and Police Director Spina repeatedly ignored attempts by Civil Rights leader Robert Curvin to appease the crowd by performing a visual inspection of John William Smith for injuries (Report of the National Advisory Commission on Civil Disorders, 1968, p. 117). It was not until nearly a full day of rioting had occurred before Mayor Addonizio even considered a political solution to the rioters demands, and by that point it was too late to reach an arrangement (Mumford, 2007, p. 129).

    The consistent factor among instances of avoided and deescalated violence is a level of mutual respect between city government officials and Black communities. Repeatedly, arson, looting, and destruction of property occurred in areas where rioters felt that their surroundings, their infrastructure, and community did not belong to them. Based on evidence mentioned in this section, it is clear that the more a community is involved in administering the area that they live in, the more they feel inclined to defend and preserve their neighborhood.

    Conclusions and Why Teaching This History is Necessary

    This paper analyzed key distinctions between inciting events of the Civil Rights movement riots in the North and South, including the differing ideologies on nonviolent verses violent protesting, the phenomenon of “White flight” and subsequent redlining, the housing crisis and poverty caused by rapid urbanization and lack of public welfare programs. This paper explains how intercommunity autonomy and government transparency, along with anti-poverty measures were underutilized tools in curbing civil unrest amongst Black communities, leading to increased tensions, anger, and distrust between Black Americans and White communities and government. It also compares the violence prevalent in Northern Civil Rights movement protests, stemming from disregard and denial of the blatant systemic racism rampant in the states, to the nonviolent protesting measures characteristic of the South and the Civil Rights movement as a whole. Throughout the recapitulation of the Civil Rights movement, specifically that in New Jersey using the Newark Riots of 1967, a side of state history that is often overlooked becomes clearer. Through this clarification, one can see the effects this history still has on New Jersey, and, in a larger sense, the United States today. As students continue to see protests regarding the injustice, inequality, and brutality facing Black communities in New Jersey and across the country, the importance of understanding the decisions throughout history that sparked these events becomes all the more important. Without understanding “White flight”, students cannot fully understand why center cities have a vast majority Black population, while suburbs remain significantly White. Without understanding redlining in key cities such as Newark, students cannot understand why New Jersey schools severely lack diversity, still remaining severely separated, or why tax money from central cities are being redirected to schools bordering suburbs.

    Without understanding the deep history of police brutality toward Black Americans, students cannot fully understand or analyze the tragedies of today, such as the death of George Floyd, Breonna Taylor, Elijah Jovan McClain, and countless others. Racism and discrimination is deeply rooted not only in the South, not only in the North, but in New Jersey and the entirety of America, and the effects of such racism and discrimination are still seen daily. It is impossible to separate the history of New Jersey from its racist roots, making understanding these roots integral to understanding New Jersey. Now more than ever, teachers are forced to critically think about what role the history of racism in America has in their classroom – yet the conversation must exist with students for as long as the effects of this racist past are still seen in classrooms across the United States, including their home state. By centering the education of racism on New Jersey, students make a deeper connection to the history, and recognize that racism and segregation, as often taught in history classes, did not solely exist in the South, but down the street from them, in their capital, and across the “civilized” North. Teachers can use Newark as a way to initiate the conversation of racism in New Jersey, educating students on how racist institutions and injustices evolved into rioting, how the cycle is still seen today, and how many of the reasons people in 1967 rioted are still reasons that they saw people riot in 2020. When teaching about the Civil Rights movement, teachers can include the North in their instruction, emphasizing how racism looked different in the North compared to the South, yet still perpetuated inequality. It is not a happy history, nor one that citizens should be proud of- and it is far from being rectified. Yet, it is the duty of citizens and students of New Jersey to research these topics that are often overlooked and hidden, to analyze how racism and discrimination still impacts Black New Jersians, before analyzing the post-war Civil Rights movement and the activism and movements such as Black Lives Matter in New Jersey today. By failing to educate students on the effects of racism in the North, students are left uneducated on how to identify legal and institutionalized racism, and vulnerable to misinformation. Until the measures of deeply ingrained racism and discrimination are fully dissolved and racial injustice is consistently upended, beginning with proper education, protesting and civil unrest will remain a constant in the American experience, as will the consistent need to educate students on these injustices.

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    Bigart, H. (1968) “Newark Riot Panel Calls Police Action ‘Excessive’; Newark Riot Panel Charges Police Action against Negroes Was ‘Excessive’.” The New York Times. Retrieved from https://timesmachine.nytimes.com/timesmachine/1968/02/11/91220255.html?page Number=1.

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    Haberman, C. (2020). “The 1968 Kerner Commission Report Still Echoes Across America.” The New York Times. Retrieved from https://www.nytimes.com/2020/06/23/us/kerner-commission-report.html.

    Hampson, R. (2017). “Newark Riots, 50 Years Later.” USA Today. Gannett Satellite Information Network. Retrieved from https://www.usatoday.com/story/news/politics/2017/07/12/50-years-after-newark-trump-urban-america-inner-city-detroit/103525154/.

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    “How the 1960s’ Riots Hurt African-Americans.” (2004). National Bureau of Economic Research. Retrieved from https://www.nber.org/digest/sep04/how-1960s-riots-hurt-african-americans.

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    Reeves, R. (1967). “Riots in Newark Are the Worst in Nation since 34 Died in Watts.” The New York Times. Retrieved from https://timesmachine.nytimes.com/timesmachine/1967/07/15/83617474.html?page Number=11.

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    Robinson, D. (1967) “Jersey Will Seek U.S. Funds to Rebuild Newark; Riot Victims Would Get Food, Medicine, Business Loans and Money for Rent.” The New York Times. Retrieved from  https://timesmachine.nytimes.com/timesmachine/1967/07/18/90375693.html?page Number=22.

    Rojas, R., & Atkinson, K. (2017). “Five Days of Unrest That Shaped, and Haunted, Newark.” The New York Times. Retrieved from https://www.nytimes.com/2017/07/11/nyregion/newark-riots-50-years.html.

    Special, H. B. (1967). “Newark Riot Deaths at 21 as Negro Sniping Widens.” The New York Times. Retrieved from https://www.nytimes.com/1967/07/16/archives/newark-riot-deaths-at-21-as-negro-s niping-widens-hughes-may-seek-us.html?searchResultPosition=26.

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    Treadwell, D. (1992). “After the Riots: The Search for Answers : For Blighted Newark, Effects of Rioting in 1967 Still Remain : Redevelopment: The Once-Bustling Commercial Thoroughfare at the Center of That City’s Unrest Is Still an Urban Wasteland 25 Years Later.” Los Angeles Times. Retrieved from  https://www.latimes.com/archives/la-xpm-1992-05-07-mn-2525-story.html.

    Waggoner, W. H. (1967). “Courtrooms Calm as Trials Start for 27 Indicted in Newark Riots.” The New York Times. Retrieved from https://timesmachine.nytimes.com/timesmachine/1967/09/26/83634623.html?page Number=41.

    Wills, M. (2020). “The Kerner Commission Report on White Racism, 50 Years on …” JSTOR Daily. Retrieved from https://daily-jstor-org.ezproxy.usach.cl/the-kerner-commission-report-on-white-racism-50 -years-on/.

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    Bentley-Edwards, K. L., Edwards, M. C., Spence, C.N., Darity Jr., W. A., Hamilton, D., & Perez, D. (2018). “How Does It Feel to Be a Problem? The Missing Kerner Commission Report.” RSF: The Russell Sage Foundation Journal of the SocialSciences 4, no. 6: 20–40. https://doi.org/10.7758/rsf.2018.4.6.02.

    Bergesen, A. (1982). “Race Riots of 1967: An Analysis of Police Violence in Detroit and Newark.” Journal of Black Studies 12, no. 3 (March 1, 1982): 261–74. Retrieved from https://search-ebscohost-com.rider.idm.oclc.org/login.aspx?direct=true&db=edsjsr&AN= edsjsr.2784247&site=eds-live&scope=site.

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    Mumford, K. J. (2007). Newark : A History of Race, Rights, and Riots in America. American History and Culture. New York University Press. Retrieved from https://search.ebscohost.com/login.aspx?direct=true&db=cat03997a&AN=RUL.b140884 3&site=eds-live&scope=site.

    Sugrue, T. J. (2012). “Northern Lights: The Black Freedom Struggle Outside the South.” OAH Magazine of History 26, no. 1: 9–15. doi:10.1093/oahmag/oar052

    Sugrue, T. J. (2008). Sweet Land of Liberty : The Forgotten Struggle for Civil Rights in the North. 1st ed. Random House. Retrieved from https://search.ebscohost.com/login.aspx?direct=true&db=cat03997a&AN=RUL.b140557

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    Theoharis, J., & Woodard, K. (2003). Freedom North: Black Freedom Struggles Outside the South, 1940-1980. 1st ed. Palgrave Macmillan. Retrieved from https://search.ebscohost.com/login.aspx?direct=true&db=cat03997a&AN=RUL.b1327086&site=eds-live&scope=site.

    Learning and Teaching about Service Learning: A Model Project about Freedom Seekers

    Learning and Teaching about Service Learning: A Model Project about Freedom Seekers

    Dana Faye Serure and Michael Broccolo

    The College, Career, and Civic Life (C3) Framework for Social Studies State Standards advocate civic engagement in which students take informed action as “both a means of learning and applying social studies knowledge” in order to prepare for civic life living in a democracy (National Council for the Social Studies, 2013, p. 59). Civic engagement is also an aspirational learning goal of the New York State K-12 Social Studies Framework (2015). That said, preparing pre-service social studies teachers who are equipped with teaching civic engagement can be challenging especially in our current times with increased political polarization (Hess & McAvoy, 2014), fakenews vs. fact-checkers (Breakstone, McGrew, Smith, Ortega, & Wineburg, 2018; Journell, 2021; McGrew, 2020), and the continued social studies wars – recently evident by President Trump’s “1776 Commission” and The New York Times “1619 Project” debate (Davis, 2020; Evans, 2004; Evans & Passe, 2007; Kendi, 2016).

    This manuscript details the process of pre-service secondary social studies education candidates learning “how to teach” as well as learning “how to teach service learning” during a required course project. In addition, pre-service teachers examined social justice from the perspective of Learning for Justice (formerly Teaching Tolerance). The authors are the course instructor and the educational specialist with the Niagara Falls Underground Railroad Heritage Center (hereafter referenced as UGRR or Heritage Center) who offer insight on this topic. The course instructor is a newer assistant professor in the field of teacher education, and previously served as a social studies instructional specialist and classroom teacher. The educational specialist is a social studies education graduate from Institution_insert. He/she began working at UGRR in 2018 as a Visitor Experience Guide, and recently promoted to develop UGRR educational resources.

    Being mindful that teaching “how to teach” and learning and teaching “how to teach service learning” with social justice in mind can be a daunting task for any educator. A meta-ethnography of social studies education research pinpoints an un-even score card of pre-service social studies teachers’ capability to internalize democratic education  concepts, such as civic action, equality and equity, and social justice (Tannebaum, 2015). While many social studies teacher educators address these topics and issues, Tannebaum (2015) indicates that pre-service teachers demonstrate a developing competency to apply theory into instructional practice. As expressed by Bickmore (2008) teaching social studies methods compares to making “soup” and all of its “ingredients” with a sprinkle of hope that pre-service teachers will learn to be/become civic-minded, social justice teachers.

    Hence, the course instructor believes that the initial methods and materials course prepares pre-service teachers for “doing social studies,” in other words, to develop their social studies purpose similar to a teacher’s creed (Author, YYYY; LaMorte, 2017; Ross, 2015). “Doing social studies”extends beyond content, skills, and literacy; it leads with civics which “enables students not only to study how others participate, but also to practice participating and taking informed action themselves” (National Council for the Social Studies, 2000, p. 31) as critical for pre-service teachers to learn during their preparation programming.

    What is service learning with social justice in mind?

    According to the National Council for the Social Studies (NCSS), service learning connects meaningful service in the school or community with academic learning and civic responsibility (NCSS, 2000). Service learning is distinguished from community service or volunteerism in two ways: 1) the service activity is integrated with academic skills and content; and 2) students engage in structured reflection activities about their service experiences. Service learning seeks “to equally benefit the provider and the receipt of the service,” distinguished from traditional service learning as charity work (Furco, 1996, p. 12). One’s service intention should avoid the deficit perspective which dis-empowers the community partner, and instead advocate an asset perspective which aligns with “social justice” or “justice orientated” civic engagement principles(Bringle & Hatcher, 1996; Ho & Barton, 2020; Tinkler, Hannah, Tinkler, & Miller, 2014; Wade, 2000). This approach, social justice service-learning, is encouraged by NAME_INSTITUTION for service learning, credit-bearing courses, which is the future goal for this teacher educator to become a service learning instructor.

    Social Justice. For teacher educators implementing the National Standards for the Preparation of Social Studies Teachers (NCSS, 2017) social justice is defined as “(1) a goal for improving access to equity for all individuals in a society who face any type of marginalization; and (2) the process by which individuals work toward realizing this goal” (Adams, Bell, & Griffin, 2007 as cited in Cuenca, 2017, p. 373). With civic responsibility at the core of service learning, and taking informed action to demonstrate civic engagement, pre-service teachers also need to self-reflect on their social justice knowledge. It begins with self-awareness of one’s own intersectionality, such as gender, race, ethnicity, social-economic status, and etc.

    In developing the ability to teach and learn about social justice, the instructor and students examined the “Social Justice Standards: The Teaching Tolerance Anti-bias Framework” (Learning for Justice, 2018). The social justice standards include: identity, diversity, justice, and action; and were explored by four online learning modules that the course instructor adapted from the professional development resources by Learning for Justice. Additional class lessons supported student’s online learning experiences by viewing model lesson plans and participating in class discussions.

    Overview: High School Methods Course and Service Learning Project. The high school methods and materials course introduces pre-service social studies teachers to social justice and service learning concepts in the first of two required methods and materials courses. At the course onset, explicit instruction centered on the NYS Social Studies Framework (NYSED, 2015), and an array of social studies teaching methods, such as historical thinking, social justice standards (identity, diversity, justice, and action by Learning for Justice), cultural-relevant sustaining pedagogy, taking informed action as advocated by the C3 Framework, as well as pedagogical skills (i.e., lesson plans, assessments, etc.).

    In brief, the service learning project assessed a multi-step culminated learning process in which pre-service teachers either developedan action plan to coordinate a service learning experience with a future community partner or created a unit of study (sequenced lesson plans) to support the education platform of a community partner. Figure 1 outlines the development of the service learning course project over the last two years.

    Figure 1: Service Learning Course Project

    Due to various circumstances each semester (a total of four semesters over two years), the course project took on slightly different versions. Year One was split between a pre-coronavirus semester and a semester that included an extended spring break plus full remote instruction. During the second year only one semester of pre-service teachers completed the project who participated in a model service learning experience with the Heritage Center. This unique opportunity offered students a social justice lens to develop lesson plans that met UGRR’s value of freedom seekers. In seeking a reciprocal action students’ lesson plans were reviewed by the course instructor, UGRR’s education specialist, and collaborated upon to create a single inquiry which applied the Inquiry Design Method (Swan, Lee, & Grant, 2018), and formatted like the NYS Toolkit Project (for examples visit EngageNY – NYS K-12 Social Studies Resource Toolkit, 2015).

    Niagara Falls Underground Railroad Heritage Center

    Niagara Falls, New York served as an impactful geographic place in the story of freedom seekers. The transportation routes afforded by the Niagara Falls region aided abolitionists, free African Americans, and enslaved people who crossed the International Suspension Bridge (located in the former village of Suspension Bridge) and/or the Niagara River into Canada (Wellman, 2012).

    The public opening of the Heritage Center took place in May of 2018 after of decade of planning by the Niagara Falls Underground Railroad Heritage Commission. The museum is attached to the Niagara Falls Amtrak Station and housed in the former 1863 U.S. Custom House. The mission includes a desire “to inspire visitors to recognize modern injustices that stem from slavery and take action toward an equitable society” (UGRR, Mission, n.d.). As adopted by the board of directors, UGRR vision is:  

    To be at the forefront of Underground Railroad interpretation by encouraging visitors to take action for civil and human rights and creating global change that begins in the Niagara Falls community (Bacon, 2018).

    The Heritage Center’s perspective advocates for social justice, such as “identity” and “action” by the language usage and teaching local history. The rethinking of language by the Heritage Center allows us to consider how words and images make us think and feel as demonstrated by exhibits of “freedom seekers” and “enslaved people” who achieved self-emancipation; some aided by others while many sought freedom unaided (National Parks Service, What is the Underground Railroad, 2020;Wellman, 2012).

    Niagara Falls was not the only Underground Railroad passageway yet served as a predominant crossing point known as “one more river to cross” and a permanent exhibit at the Heritage Center (UGRR, One More River to Cross, 2020; Wellman, 2012). The grassy space of the museum and remnants of the Suspension bridge is called the Harriet Tubman Plaza, a sacred place where freedom seekers crossed into Canada for their freedom (UGRR, On Site – Niagara Falls Suspension Bridge, 2021). Equally important, the Heritage Center is dedicated to the heroic efforts of many unknown everyday heroes who accomplished extraordinary things. UGRR prides itself in telling freedom seekers stories, for example John Morrison, Nancy Berry, Cecilia Reynolds, and Patrick Sneed (UGRR, n.d.; Wellman, 2012).

    Service Learning: Course Project for a High School Methods and Materials Course

    As pre-service social studies teachers learn “how to teach,” the aim of this teacher educator is to develop their ability to be “democratic social justice” leaders (Bickmore, 2008). As previously noted this endeavor can be a challenging task as pre-service teachers may be novices to civic engagement and civic responsibility themselves (Ho & Barton, 2020; Tannebaum, 2015; Wade, 2000, 1995).

    Project Description and Process

    Pre-service social studies teachers enrolled at INSTITUTION_NAME, an urban-engaged campus, prioritizes social justice and service learning at the collegiate level. The college’s Social Studies Education Department is also refining its program to enhance alignment with the National Standards for the Preparation of Social Studies Teachers (NCSS, 2017), specifically social justice and service learning experiences. That said, the instructor addressed these learning intentions by exploring the Learning for Justicesocial justice standards and collaborating with the campus organization, CCE (as previously outlined in Figure 1).

    The service learning project was inspired by a fifth grade classroom project called Civic Zines (Kawai & Cody, 2015) and Project Citizen protocols (Center for Civic Education, 1996).

    Learning civic action for elementary students took the form of creating an individual current events magazine based on a topic or issue that was civically important to them (Kawai & Cody, 2015). For pre-service teachers, they followed a similar structure to inquire about social justice issues in the community and to connect with a community partner in order to develop a service learning experience. During this segment of learning, course readings included articles about the Inquiry Design Model (IDM) by Kathy Swan, John Lee, and S.G. Grant (2018) and viewing videos on the c3teachers.org website. Each of these resources connected with explicit instruction in the classroom which established the foundational “ingredients” to prepare students for the culminating project.

    The initial step to implement the course project was the “What is service learning?” presentation facilitated by CCE specialists and included a class discussion about social justice issues important to students. The process continued with the following tasks: students conducted their own research seeking out an issue important to them, researched potential community partners to collaborate with, and reviewed NYS Social Studies Framework (NYSED, 2015) for instructional alignment with a grades 9-12 social studies course. The instructor reviewed students’ drafts and provided feedback as students focused on writing either a structured action plan detailing the logistics of a service learning experience for their future students or creating an unit design with a sequence of lesson plans for a potential service learning project relevant to high school social studies students. One criteria of the assignment that demonstrated exemplary performance compared with developing performance was planning for social justice beyond the act of charity, or volunteerism (Furco, 1996; NCSS, 2000). Last, pre-service teachers reflected upon service learning as a pedagogical approach in fulfilling their social studies purpose.

    Even though the instructor intended to implement a class service learning experiential model as he/she transitioned from year one to year two, some limitations were encountered including the coronavirus pandemic. Collaborating with the CCE specialist, INSERT_NAME, and a former student, INSERT_NAME who serves as the educational specialist with the Heritage Center, a virtual partner was coordinated. The course project took on new meaning as the class experienced service learning through the eyes of a “student” and a “teacher.” The updated service learning project entailed a virtual tour of the heritage site, detailed learning about how language matters with an emphasis on Freedom Seekers, a walking and driving tour of local historical sites, and the option for additional research to develop lesson plans for UGRR. Three out of twelve students created lesson plans which are currently being vetted with the intent to be published on the Heritage Center’s website.

    Assessment and Students’ Self-reflection. Pre-service teachers were assessed by four dimensions: 1) Research, 2) Learning Experience, 3) Reflection, and 4) Elements of Writing, see Figure 2 below.

    Figure 2: Rubric Dimensions

    Student reflections provide insight for the teacher educator and potential next steps in re-designing the course’s learning objectives. In year one, two students (whose names have been changed to protect their identity) expressed the following:

    • Firstly, I like the fact that service learning allows for learning outside of the classroom. I also like the fact that this type of learning shows empathy toward one’s community (Ed).
    • I learned about what goes into planning and organizing a service-learning project…like research to find a reputable place that fits your classroom with relevant issues. Then, how will this learning experience impact the students. I would like to assume that if students understand the problems existing in their backyard…that they would be willing to make a difference and take-action (Rachel).

    Both students reflect on the importance of community awareness and empathy as a civic action Second, these pre-service social studies education candidates recognize the potential impact on student learning that service learning can have on their own future students. In year two, this cohort participated in the virtual service learning experience with UGRR, and one student who developed lesson plans reflected on his learning experience as

    This semester we had a chance to interact with the Niagara Falls Underground Railroad Museum; I found it an enriching and meaningful experience. For my final project, I created lesson plans to focus on using language and imagery, and how they affect how we think, view, and feel about a historical topic, specifically the Underground Railroad. The museum encourages visitors to rethink how we use language and imagery. Some of the lesson plan resources that I used included documents and videos from the Niagara Falls Underground Railroad Museum (Don).

    The reciprocal deed is reflected upon in this student’s statement as he expressed his own learning from UGRR resources and desired to create lesson plans which aligned with the Heritage Center’s belief system of freedom seekers.

    According to the educational specialist, connecting history to the present is a paramount goal of the Heritage Center. He/she explained the impact of conversations between UGRR specialists and visitors, like students, can have when “learners make their own connections with history while UGRR staff help to deepen their understanding and probe more challenging questions” during a Heritage Center experience. Similarly, UGRR specialists, like teachers, aim to engage participants in discourse in order to enhance their learning experience, especially when seeking to take action about social justice.

    Next Steps and Conclusion

                To meet and exceed the new NCSS teaching standards (2017), social studies education programs must provide purposeful learning experiences about social justice and service learning in order to develop civically, and social justice mindful educators. In attaining this goal, one potential next step is re-designing the methods course and formalizing it as a service learning course, which would entail:

    a credit-bearing educational experience in which students participate in an organized service activity that meets identified community needs and reflect on the service activity in such a way as to gain further understanding of the course content, a broader appreciation of the discipline, and an enhanced sense of civic responsibility (Bringle & Hatcher, 1996, p. 222).

    Even though not yet an official service learning course, another student’s reflection statement demonstrates that some of these attributes are already in place with the course project. She stated:

    During the research stage I learned that there are many organizations trying to help those in need, and a service-learning project would impact high school students in a positive way. I never had the chance to do a project like this and I wish I did (Yvonne).

    Yvonne recognizes the impact service learning can have on her future students; thus, indicating the course project’s learning intention were met.

    Another next step is a continued community partnership with UGRR. As expressed by Michael Broccolo, “the museum is always looking to make connections with schools and educational institutions; collaborating with service learners offers UGRR an exciting role in sharing its mission and continued advocacy for modern day freedom seekers.” Ultimately, the participants, including the pre-service teachers, instructor, and community partner, found the social justice, service learning project worthwhile.

    In conclusion, the notion of doing social studies begins with better equipping future social studies teachers with service learning experiences, including social justice mindfulness. It is imperative that teacher educators continue to focus on developing future teachers as “democratic social justice” leaders(Bickmore, 2008, p. 155; Tannebaum, 2015) in order to achieve the endeavor of fostering adolescents’ civic mindfulness for democratic social justice.

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