Veterans served and fought for freedom, the Constitution, and fairness…
Even if the foreign enemy of America has taken over by making a two bit dictator of our Presidency.
Veterans served and fought for freedom, the Constitution, and fairness…
Even if the foreign enemy of America has taken over by making a two bit dictator of our Presidency.
Only took about 200 years to recognize that Crispus Attucks as one of the first to fall at the brewing revolution to form America. SO why are we surprised it has taken another 50 to recognize the contribution of black folks, both slave and free to the Revolution?
A central myth of American history teaching is that the American Revolution was fought for the “life, liberty and pursuit of happiness” of each person. By each, Jefferson sadly meant mainly white farmers. This patriotic myth—what I call a Founding Amnesia—drove Frederick Douglass, in 1852, to declare that the Fourth of July was not for slaves.
But perhaps in contrast to its long history of racist exclusion, the Daughters of the American Revolution should first honor black Patriots. As Georg Daniel Flohr, a German private who fought at the decisive battle Yorktown with the French Royal Deux-Ponts for the Patriots, noted while walking around the field of battle the next day: “all over the place and wherever you looked, corpses… lying about that had not been buried; the larger part of these were Mohren [Moors, blacks].”
And as I emphasize in Black Patriots and Loyalists (2012), the acme of freedom in the American Revolution was the gradual emancipation of slaves in Vermont (not yet a state) in 1777, in Pennsylvania in 1780, in Massachusetts in 1782, in Connecticut and Rhode Island in 1784, in New York in 1799, and in New Jersey in 1804. If we ask the central question in American history: how did there come to be a free North to oppose bondage in the Civil War, the answer is, surprisingly: gradual emancipation during and just after the American Revolution. Thus, black Patriots and their white abolitionist allies played a central, undiscussed role both in battle and in the deepening of American freedom.
Finally, why did the man believed to be the first martyr of the American Revolution, Crispus Attucks, an escaped slave of black and Native American parentage who became a sailor, fiercely take on the Redcoats in the Boston Massacre? Attucks is part of a complex history that reveals how much the Revolutionary War and the Fourth of July are a day that belongs to African Americans.
1. The violent fight against Imperial press-gangs
The first part of this story is the emergence of a violent revolutionary movement of self-defense among sailors in the 18th century. The Imperial Navy needed bodies for its expanding empire. But the crown had never relied on volunteers. Instead, it sent armed gangs to kidnap people at sea or in the street. But people did not go willingly. All around the Atlantic—in Antigua, Jamaica, Halifax, and Boston, for example—there were 604 uprisings against these royal gangs in the 18th century.
Sailors often defended themselves with pikes or muskets. Soldiers and sailors were killed in such raids.
The greatest of these uprisings was a three day battle in Boston against Admiral Knowles’s gangs in 1746. In the Independent Advertiser in 1747, Sam Adams wrote that multiracial, multinational movement against press-gangs was a driving force in making a free regime: “All Men are by nature on a Level: born with an equal Share of Freedom, and endow’d with Capacities nearly alike.”Whole communities rebelled against the gangs. Women, left behind, were called “Impressment widows.” Mary Jones, an Irish teenager, and her children starved after her husband was taken during the Falklands war scare of 1770. Mary was arrested for shoplifting a small piece of muslin. Suckling one of her children even as the noose was put around her neck, she was hung. British “law” meant hanging and it was used depravedly against the poor. And in the colonies, it was worse.
Merchants and members of the Boston House of Representatives feared revolutionary crowds. They denounced “a tumultuous riotous assembling of armed Seamen, Servants, Negroes, and others… tending to the Destruction of all Government and Order.” The phrase, “Armed Seaman, Servants, Negroes, and others” became almost a formula in such denunciations. They would be echoed by many later historians.
But a vast, Atlantic-wide succession of rebellions against Impressment was the key feature of the run up to the Revolution. These rebellions mobilized sailors against the crown, motivated them to participate vigorously in other demonstrations about taxes, and taught them, their relatives and communities, in Lockean terms, the need for violent self-defense. In America, press-gangs made revolutionaries.
Now black escapees, like Crispus Attucks, often found freedom at sea. Sailors, notably blacks, would lead revolutionary crowds against press-gangs and other abuses.
In 1760 in Jamaica, Tacky’s Rebellion, the largest uprising against bondage until that time, lasted for 4 months. Between 1760 and 1775, the outbreak of the American Revolution, some 20 slave uprisings took place in Bermuda, Nevis, Surinam, British Honduras, Grenada, Montserrat, St. Vincent, Tobago, St. Croix, St. Thomas, and St. Kitts.
Seized without compensation, forced to abandon their families, sailors on British ships often identified with slaves. They took the word to London and Boston. In 1760, J. Philmore talked with mariners on London docks, and wrote the memorable Two Dialogues concerning the Man-Trade. In the broad abolitionist movement in England and America, Philmore’s 1760 pamphlet marks the most thorough transition politically from fighting for the basic “rights of an Englishman” to natural, universal or what we name today human rights. Unlike non-abolitionist authors, Philmore replaces the commonly labeled “slave trade”—a pro-bondage appellation which falsely legitimizes owners, merchants, and hunters—with the shocking but true name: the Man-trade. James Otis wrote a similar pamphlet in Boston. These ideas would be discussed in every poor people’s tavern in the 11 years leading up to the Revolution and shape rank-and-file abolitionism.
Integrated riots against press-gangs marked the pre-Revolutionary period as well as protest against taxes on tea or stamped paper. In Newport in June 1765, 500 “seamen, boys, and Negroes” rioted after five weeks of impressment. In Norfolk in 1767, Captain Jeremiah Morgan retreated, sword in hand, before a mob of armed whites and Negroes. “Good God,” he wrote to the governor, “was your Honour and I to prosecute all the Rioters that attacked us belonging to Norfolk there would not be twenty left unhang’d belonging to the Toun.” According to Thomas Hutchinson, the Liberty Riot in Boston in I768 was as much against impressment as against the seizure of John Hancock’s sloop. To understand this militancy, we might say that a second and deeper emancipatory revolution against bondage surged from the Caribbean via sailors into the U.S. and London, and shaped the revolution for independence from Britain.
In 1776, the crown authorized large numbers of press warrants in London for bodies to fight the American Revolution. But sailors, armed, marched together “having resolved to oppose any violence that might be done to them, and rather die than assist the Royalists in shedding the Blood of their American Brethren.” This was a startling example of democratic solidarity or internationalism from below, anti-patriotic, despising the Royalists’ haughty colonialism. Read the Rest Here including the level of Black Toryism, and Black Patriots who fought in major battles…
Seems some clever folks have found a way to push back against the right wing extremist “Religious Freedom” laws being passed by Republican dominated legislatures around the country…
Reminding them of what their Saint Raygun said. One would have hoped many other organizations could have found the money, or cleverness to do the same to battle right wing facsism as will be on full display in the Chumph convention.
Former President Ronald Reagan’s son and namesake Ron Reagan is literally the poster-person against religion. While the younger Reagan has been doing ads on news channels for the Freedom from Religion Foundation, it will be his father’s words that will hover over the Republican National Convention in Cleveland, Ohio in July.
“We establish no religion in this country… Church and state are, and must remain, separate,” the billboard will read.
The quote is part of a longer statement Reagan made in 1984 to Temple Hillel and Community Leaders in Valley Stream. “We in the United States, above all, must remember that lesson, for we were founded as a nation of openness to people of all beliefs,” Reagan said. “And so we must remain. Our very unity has been strengthened by our pluralism. We establish no religion in this country, we command no worship, we mandate no belief, nor will we ever. Church and state are, and must remain, separate. All are free to believe or not believe, all are free to practice a faith or not, and those who believe are free, and should be free, to speak of and act on their belief.”
Co-President of the Freedom from Religion Foundation, Annie Laurie Gaylor, said in a statement that this particular message was important at this point in history.
“The RNC needs to be reminded that our nation is predicated on a godless and entirely secular Constitution,” she said. “The fate of our Establishment Clause hangs in the balance of the election. We’re not voting for the next president — we’re voting for the next Supreme Court justice.”
The local chapter director, Marni Huebner-Tiborsky, agreed that the message is an important one for Republican leaders to remember. “This billboard couldn’t be any more timely, and is definitely needed to remind our political leaders and the public that political campaigns should stick to a secular platform, where real change can happen,” she says.
Republican Party presidential nominee Donald Trump met with religious leaders last week and unveiled his evangelical advisory committee with former Rep. Michele Bachmann (R-MN). Trump does not have an extensive track record with religion other than to attack others for their beliefs. Though this was enough for evangelical James Dobson to call Trump a “baby Christian.”
There were two sizeable Tri-Racial communities in Ohio – this is the story of one, and efforts to preserve it’s history. Longtown was “Post-racial”…Before anyone else in America came up with the idea.
Amid the corn and soybean fields of western Ohio lies a progressive crossroads where black and white isn’t black and white, where the concept of race has been turned upside down, where interracial marriages have been the norm for nearly two centuries. The heavy boots of Jim Crow have never walked here.
Founded by James Clemens, a freed slave from Virginia who became a prosperous farmer, Longtown was a community far ahead of its time, a bold experiment in integration.
Now that history is in danger of being lost. Longtime Longtown residents are dying, and whites are moving in and buying property. Many historically black-owned buildings have already been torn down or remodeled.
But Clemens’s great-great-great-great-great-great-great-great-grandson is working to save his family’s heritage. Though his eyes are blue and his skin is pale, Connor Keiser, 22, said that his childhood is filled with memories of “cousins of all colors” playing in the pastures at the family farm.
“We were a typical Longtown family. We all looked different, and we were taught that color didn’t matter,” Keiser said. “As long as I have anything to do with it, Longtown won’t die.”
Largely because of Keiser’s efforts, the National Park Service, the National Register of Historic Places and the National Underground Railroad Freedom Center have recognized Longtown as a place noteworthy for its early embrace of racial integration and educational opportunities for blacks. But the town’s institutions are in peril.
Longtown’s former school, the Union Literary Institute, founded in 1845, has a largely forgotten history as one of the nation’s first integrated establishments of higher education. Notable alumni include the first black man to serve in the U.S. Senate, Hiram R. Revels of Mississippi. The school, which closed in 1914, fell into disrepair and until recently was used to store farm equipment.
The original Clemens farmstead is in better shape; the two-story brick farmhouse, built around 1850, still has its original fixtures and woodwork. Although the National Park Service has dispensed $25,000 to restore the property, Keiser estimated that the project will require an additional $100,000.
So Keiser has hit the road to appeal for money. He’s been drawing big crowds to area libraries with his presentation about the racial harmony of Longtown and the desperate need to preserve it.
“I don’t think the public was aware this was here,” Keiser said. “Black history is not talked about a lot in general, and I think [the fact] that we have that kind of history means something to a lot of people.”
The racial harmony of Longtown is the legacy of Clemens, who found his way here in 1818 and purchased 390 acres — probably with the aid of abolitionist Quakers, sympathetic Native Americans and, by some accounts, his former owner in Rockingham County, Va.
Clemens was of a mixed-race ancestry — black,white and Native American. So was his wife, Sophia. They served as a beacon to other integrationists, as well as runaway and freed slaves looking for succor and education during and after the Civil War.
The couple became conductors for the Underground Railroad and — while the rest of the nation endured Reconstruction and Jim Crow laws — built a mixed-race town that numbered close to 1,000 people at its peak in the 1880s.
But Longtown began to falter after World War II, when residents were forced to seek help from bankers to modernize their farms.
“When we began to need machinery and bank loans to expand and grow and become competitive, that’s when there was trouble,” said Carl Westmoreland, a senior historian with the National Underground Railroad Freedom Center who has visited Longtown.
“Banks would not help black farmers purchase new equipment. In Longtown, people gradually had to go to industrial centers for jobs. And if you are not part of the day-to-day energy of the community, it begins to decline.”
Today, only a handful of families remain. But Longtown lasted longer than other integrated rural villages once scattered across the Ohio plains.
“Because Longtown’s population was so much larger than others like it, it took longer for it to whittle down,” said Roane Smothers, a distant cousin of Keiser’s and an active Longtown preservationist.
“And because Longtown was so much larger, more structures have survived,” Smothers said. “As these other communities faded away, white folks bought the land and structures, and many times all that was left was the church.”
A junior majoring in international studies at nearby Wright State University, Keiser seems an unlikely savior for this blink of a town. Unfailingly polite, possessing a bright white smile, Keiser looks as Caucasian as the rest of Darke County, which was 97.7 percent white at the last census.
But Keiser doesn’t consider himself white. Nor does he consider himself black. Instead he calls himself by the dated and, to some, offensive term “colored.”
“I know who I am and what I am. I may look white, my appearance is white, but my insides are not. I know I am not white,” Keiser said. He makes it a point to tell anyone who will listen about his black ancestry. “I tell everyone about it, whether they want to hear it or not. I am so proud of it.”
The issue of race has long perplexed America. In the past year, the racial identities of high-profile black activists such as former Spokane NAACP chairman Rachel Dolezal and Black Lives Matter activist Shaun King have come under scrutiny. If birth certificates tell the story, both Dolezal and King are Caucasians trying to pass as black.
From the perspective of his own racial heritage, Keiser finds them “pretty cool. You don’t hear of many white people wanting to be black,” he said.
Not many people anywhere these days want to be called “colored.” But it’s common in Longtown.
Take Edith Perkins, 75, who also looks white. For 30 years, she worked in human resources at Alcoa in nearby Richmond, Ind., where prejudice surfaced as soon as people learned she was from Longtown.
“I was never really accepted by the whites, who viewed me as black. Nor was I really accepted by the blacks, who viewed me as white,” Perkins said. “So I ate lunch by myself for 30 years.”
Patricia Hope, 82, has snow-white hair and a fair complexion and also identifies as “colored.” She said her family has a long mixed-race lineage in Longtown.
“That’s why we worship in this church, to keep our little crossroads alive,” Hope said, referring to the Bethel Long Wesleyan Church, which still holds services every Sunday. This Sunday, the church will celebrate its 159th annual homecoming with a potluck and picnic. Every year, the event becomes larger, as former residents come back to reconnect with their heritage.
“This place is all we know,” Hope said.
Her husband, Thomas, died in 2013. One by one, the repositories of Longtown’s legacy and its stories are passing to the grave. Keiser grew up steeped in the town’s oral history, stories passed down from his great-grandfather, Maze Clemens.
“He was the keeper of Longtown’s history, and my biggest hope is to make him proud by doing the same,” Keiser said.
While Longtown itself was a haven, a refuge from prejudice, sometimes biases from the outside world would creep in. The Ku Klux Klan would visit periodically. Keiser said his great-great-great-great-grandfather was murdered by the Klan. As recently as 2003, racist notes were left on the door of the church, Keiser said. In nearby Hollansburg, Ohio, Confederate flags flutter casually from many front porches.
“If the rest of the world got along as well as we do here in Longtown, there wouldn’t be problems,” said James Jett, 90. His dark skin, smooth despite his age, contrasts with his wife Brenda’s much lighter complexion.
Jett grew wistful remembering Longtown’s heyday, pointing to cornfields that were once filled with houses. And he remembers the Tigers, the town’s semi-professional baseball team, which sent many players to the Negro leagues. The Tigers’ appearance often confounded opponents.
“The Tigers showed up to play a team in Indiana, and they said, ‘Where’s the black team?’ And they responded, ‘We are the black team,’ ” laughed Brenda Jett, who declined to give her age.
Christian victimhood is a favorite meme of the evangelical Christian right. To combat such, legislators have embarked on a pogrom to install Christian monuments on the grounds of, or in the courtrooms of the nation. The problem being, the Founding Fathers of the country, many of who themselves escaped, or were the descendants of those who escaped state sponsored religious persecution to come to America…
Weren’t about to let the same thing happen here.
As a child I can remember the family dinner conversation about Robert F, Kennedy’s candidacy. My father, being an educator and historian, who had been persecuted by McCarthy in the early 50’s demanded of his sons the ability to lucidly discuss current events and history at the table. Like a lot of educators I have known through the years, it was my Dad’s personal belief to maintain and improve family eugenics through education. Conversation de jour was the fact that Kennedy was a Catholic, and his opponents assault on his patriotism questioning whether he answer to the Pope…Or America.
Well…With the placement of the 10 Commandments on the Courthouse grounds or walls by evangelical right wingers – do they report to their very own denominational interpretation of God…Or the Republic?
And that Constitution thing…If you put the 10 Commandments up – then you have to put up something for every other religion…Like this:
Arkansas recently approved a measure to build a statue of the Ten Commandments on the state capitol grounds.
When Arkansas lawmakers passed a bill this year calling for the creation of a privately funded Ten Commandments monument at the state Capitol building in Little Rock, they clarified in the legislation that the move shouldn’t be “construed to mean that the State of Arkansas favors any particular religion or denomination over others.”
Construction hasn’t yet begun on the tribute to Old Testament scripture — but already, a number of religious and secular groups have come forward to put the lawmakers’ claim to the test, demanding that they also be allowed to erect their own statues on the capitol grounds.
The latest request, submitted last month by the Freedom From Religion Foundation, a national group that advocates for the separation of church and state, calls upon Arkansas Gov. Asa Hutchinson (R) and Arkansas Secretary of State, Mark Martin (R), to build a “no gods” monument that represents the “views of citizens who reject the biblical or religious perspective.”
In a letter, FFRF Co-Presidents Dan Barker and Annie Laurie Gaylor tell Hutchison and Martin that “most freethinkers find the Ten Commandments to epitomize the childishness, the vindictiveness, the sexism, the inflexibility and the inadequacies of the bible as a book of morals.” They then request that they be allowed to fund their own statue at the capitol, which would display the following text:
MAY REASON PREVAIL
There are no gods, no devils, no angels, no heaven or hell.
There is only our natural world.
Religion is but myth and superstition that hardens hearts and enslaves minds.
Freedom depends on freethinkers
KEEP STATE AND CHURCH SEPARATE
Presented (add date) to the State of Arkansas on behalf of the membership of the Freedom From Religion Foundation, in honor of the Establishment Clause of the First Amendment to the U.S. Constitution.
The FFRF’s proposal joins a list of similar requests from other groups, none of which have been approved. In August, the Nevada-based Universal Society of Hinduism received a rejection notice after asking for permission to build a tribute to the Hindu god Hanuman, a monkey-faced deity revered for his strength and skill as a linguist and grammarian.
The society’s president, Rajan Zed, told The Associated Press that he had apparently submitted his request to the wrong board, and must instead apply through the Arkansas General Assembly or submit an application to the Arkansas State Capitol Arts and Grounds Commission.
The FFRF appears to have copied the commission in its letter, which can be read in full below.
The Satanic Temple, a group known for taking a more in-your-face approach to the issue of separation of church and state, is also reportedly considering staking out some real estate on the Arkansas capitol grounds. The group nearly succeeded in placing a massive bronze statue of Baphomet, a satyr-like horned idol, outside the Oklahoma state capitol earlier this year — near a massive stone tablet of the Ten Commandments.
But the group was forced to move the monument to Detroit after the Oklahoma Supreme Court ruled that such religious displays, including the monument to the Ten Commandments, were unconstitutional.
What is good for the Goose…Is indeed good for the Gander.
Enjoy the song – but check out the background and symbolism…
Prince’s song on Baltimore and the death of Freddy Gray…
“The negro has no rights which the white man is bound to respect”
March 6, 1857, Chief Justice Roger B. Taney, of the United States Supreme Court This article talks a bit about the horrors of the Jim Crow era in America.
Mary Turner 1918 Eight Months Pregnant Mobs lynched Mary Turner on May 17, 1918 in Lowndes County. Georgia because she vowed to have those responsible for killing her husband arrested. Her husband was arrested in connection with the shooting and killing Hampton Smith, a white farmer for whom the couple had worked, and wounding his wife. Sidney Johnson. a Black, apparently killed Smith because he was tired of the farmer’s abuse. Unable to find Johnson. the killers lynched eight other Blacks Including Hayes Turner and his wife Mary. The mob hanged Mary by her feet, poured gasoline and oil on her and set fire to her body. One white man sliced her open and Mrs. Turner’s baby tumbled to the ground with a “little cry” and the mob stomped the baby to death and sprayed bullets into Mary Turner.
So…One of the things MLK did was to finally put the skids, if not the end to this sort of “domestic terrorism”, against black folks. Now, our black conservative Uncle Toms would like you believe that liberals are using the past as an excuse for everything. But do you see the Jewish people forgetting the Holocaust? Black conservatives, and white conservative racists they support are big on black on black violence. But the thing hy won’t tell you, and you will never find in their pseudo-scientific statistics is that 92% of the men locked up or child sexual abuse …Are white. During Jim Crow white men were free to rape, sodomize and brutalize not only black women…But black children. While lynchings were sometimes reported, these other categories of violence and sexual predation were entirely swept under the rug.
The second thing they lie about is the violence statistics. Sexually abusing a child in the FBI’s version of the violent crime world doesn’t qualify as a “violent crime” – and thus is excludes from the statistics which include murder, and the rape of adult women (or men). We are going to count veggies, but green tomatoes don’t count.
Back to that pre-Civil Rights time – there was little or no hope of actually prosecuting these white criminals in the southern “Justice” system. Laying the groundwork of why black folk will never trust the conservative judges the right is so desperate to appoint.
Gaining the right to walk down the street unmolested may not seem like that big a deal solely from a cynical intellectual viewpoint – but it is pretty freaking important if it is you trying to get down the street.
This will be a very short diary. It will not contain any links or any scholarly references. It is about a very narrow topic, from a very personal, subjective perspective.
The topic at hand is what Martin Luther King actually did, what it was that he actually accomplished.
The reason I’m posting this is because there were dueling diaries over the weekend about Dr. King’s legacy, and there is a diary up now (not on the rec list but on the recent list) entitled, “Martin Luther King, Jr.’s Dream Not Yet Realized.” I’m sure the diarist means well as did the others. But what most people who reference Dr. King seem not to know is how Dr. King actually changed the subjective experience of life in the United States for African Americans. And yeah, I said for African Americans, not for Americans, because his main impact was his effect on the lives of African Americans, not on Americans in general. His main impactwas not to make white people nicer or fairer. That’s why some of us who are African Americans get a bit possessive about his legacy. Dr. Martin Luther King’s legacy, despite what our civil religion tells us, is not color blind.
I remember that many years ago, when I was a smart ass home from first year of college, I was standing in the kitchen arguing with my father. My head was full of newly discovered political ideologies and black nationalism, and I had just read the Autobiography of Malcolm X, probably for the second time.
A bit of context. My father was from a background, which if we were talking about Europe or Latin America, we would call, “peasant” origin, although he had risen solidly into the working-middle class. He was from rural Virginia and his parents had been tobacco farmers. I spent two weeks or so every summer on the farm of my grandmother and step grandfather. They had no running water, no gas, a wood burning stove, no bathtubs or toilets but an outhouse, pot belly stoves for heat in the winter, a giant wood pile, a smoke house where hams and bacon hung, chickens, pigs, semi wild housecats that lived outdoors, no tractor or car, but an old plow horse and plows and other horse drawn implements, and electricity only after I was about 8 years old. The area did not have high schools for blacks and my father went as far as the seventh grade in a one room schoolhouse. All four of his grandparents, whom he had known as a child, had been born slaves. It was mainly because of World War II and urbanization that my father left that life.
They lived in a valley or hollow or “holler” in which all the landowners and tenants were black. In the morning if you wanted to talk to cousin Taft, you would walk down to behind the outhouse and yell across the valley, “Heeeyyyy Taaaaft,” and you could see him far, far in the distance, come out of his cabin and yell back.
On the one hand, this was a pleasant situation because they lived in isolation from white people. On the other hand, they did have to leave the valley to go to town where all the rigid rules of Jim Crow applied. By the time I was little, my people had been in this country for six generations (going back, according to oral rendering of our genealogy, to Africa Jones and Mama Suki), much more under slavery than under freedom, and all of it under some form of racial terrorism, which had inculcated many humiliating behavior patterns.
Anyway that’s background. I think we were kind of typical as African Americans in the pre Civil Rights era went.
So anyway, I was having this argument with my father about Martin Luther King and how his message was too conservative compared to Malcolm X’s message. My father got really angry at me. It wasn’t that he disliked Malcolm X, but his point was that Malcolm X hadn’t accomplished anything as Dr. King had.
I was kind of sarcastic and asked something like, so what did Martin Luther King accomplish other than giving his “I have a dream speech.”
Before I tell you what my father told me, I want to digress. Because at this point in our amnesiac national existence, my question pretty much reflects the national civic religion view of what Dr. King accomplished. He gave this great speech. Or some people say, “he marched.” I was so angry at Mrs. Clinton during the primaries when she said that Dr. King marched, but it was LBJ who delivered the Civil Rights Act.
At this point, I would like to remind everyone exactly what Martin Luther King did, and it wasn’t that he “marched” or gave a great speech.
My father told me with a sort of cold fury, “Dr. King ended the terror of living in the south.”
Please let this sink in and and take my word and the word of my late father on this. If you are a white person who has always lived in the U.S. and never under a brutal dictatorship, you probably don’t know what my father was talking about.
But this is what the great Dr. Martin Luther King accomplished. Not that he marched, nor that he gave speeches.
He ended the terror of living as a black person, especially in the south.
I’m guessing that most of you, especially those having come fresh from seeing “The Help,” may not understand what this was all about. But living in the south (and in parts of the mid west and in many ghettos of the north) was living under terrorism.
It wasn’t that black people had to use a separate drinking fountain or couldn’t sit at lunch counters, or had to sit in the back of the bus.
You really must disabuse yourself of this idea. Lunch counters and buses were crucial symbolic planes of struggle that the civil rights movement decided to use to dramatize the issue, but the main suffering in the south did not come from our inability to drink from the same fountain, ride in the front of the bus or eat lunch at Woolworth’s.
It was that white people, mostly white men, occasionally went berserk, and grabbed random black people, usually men, and lynched them. You all know about lynching. But you may forget or not know that white people also randomly beat black people, and the black people could not fight back, for fear of even worse punishment.
This constant low level dread of atavistic violence is what kept the system running. It made life miserable, stressful and terrifying for black people.
White people also occasionally tried black people, especially black men, for crimes for which they could not conceivably be guilty. With the willing participation of white women, they often accused black men of “assault,” which could be anything from rape to not taking off one’s hat, to “reckless eyeballing.”
This is going to sound awful and perhaps a stain on my late father’s memory, but when I was little, before the civil rights movement, my father taught me many, many humiliating practices in order to prevent the random, terroristic, berserk behavior of white people. The one I remember most is that when walking down the street in New York City side by side, hand in hand with my hero-father, if a white woman approached on the same sidewalk, I was to take off my hat and walk behind my father, because he had been taught in the south that black males for some reason were supposed to walk single file in the presence of any white lady.
This was just one of many humiliating practices we were taught to prevent white people from going berserk.
I remember a huge family reunion one August with my aunts and uncles and cousins gathered around my grandparent’s vast breakfast table laden with food from the farm, and the state troopers drove up to the house with a car full of rifles and shotguns, and everyone went kind of weirdly blank. They put on the masks that black people used back then to not provoke white berserkness. My strong, valiant, self educated, articulate uncles, whom I adored, became shuffling, Step-N-Fetchits to avoid provoking the white men. Fortunately the troopers were only looking for an escaped convict. Afterward, the women, my aunts, were furious at the humiliating performance of the men, and said so, something that even a child could understand.
This is the climate of fear that Dr. King ended.
If you didn’t get taught such things, let alone experience them, I caution you against invoking the memory of Dr. King as though he belongs exclusively to you and not primarily to African Americans.
The question is, how did Dr. King do this — and of course, he didn’t do it alone.
(Of all the other civil rights leaders who helped Dr. King end this reign of terror, I think the most under appreciated is James Farmer, who founded the Congress of Racial Equality and was a leader of non-violent resistance, and taught the practices of non violent resistance.)
So what did they do?
They told us: — whatever you are most afraid of doing vis a vis white people, go do it. Go ahead down to city hall and try to register to vote, even if they say no, even if they take your name down.
Go ahead sit at that lunch counter. Sue the local school board. All things that most black people would have said back then, without exaggeration, were stark raving insane and would get you killed.
If we do it all together, we’ll be OK.
They made black people experience the worst of the worst, collectively, that white people could dish out, and discover that it wasn’t that bad. They taught black people how to take a beating — from the southern cops, from police dogs, from fire department hoses. They actually coached young people how to crouch, cover their heads with their arms and take the beating. They taught people how to go to jail, which terrified most decent people.
And you know what? The worst of the worst, wasn’t that bad.
Once people had been beaten, had dogs sicked on them, had fire hoses sprayed on them, and been thrown in jail, you know what happened?
These magnificent young black people began singing freedom songs in jail.
That, my friends, is what ended the terrorism of the south. Confronting your worst fears, living through it, and breaking out in a deep throated freedom song. The jailers knew they had lost when they beat the crap out of these young Negroes and the jailed, beaten young people began to sing joyously, first in one town then in another. This is what the writer, James Baldwin, captured like no other writer of the era.
Please let this sink in. It wasn’t marches or speeches. It was taking a severe beating, surviving and realizing that our fears were mostly illusory and that we were free.
So yes, Dr. King had many other goals, many other more transcendent, non-racial, policy goals, goals that apply to white people too, like ending poverty, reducing the war like aspects of our foreign policy, promoting the New Deal goal of universal employment, and so on. But his main accomplishment was ending 200 years of racial terrorism, by getting black people to confront their fears. So please don’t tell me that Martin Luther King’s dream has not been achieved, unless you knew what racial terrorism was like back then and can make a convincing case you still feel it today. If you did not go through that transition, you’re not qualified to say that the dream was not accomplished.
That is what Dr. King did — not march, not give good speeches. He crisscrossed the south organizing people, helping them not be afraid, and encouraging them, like Gandhi did in India, to take the beating that they had been trying to avoid all their lives.
Once the beating was over, we were free.
It wasn’t the Civil Rights Act, or the Voting Rights Act or the Fair Housing Act that freed us. It was taking the beating and thereafter not being afraid. So, sorry Mrs. Clinton, as much as I admire you, you were wrong on this one. Our people freed ourselves and those Acts, as important as they were, were only white people officially recognizing what we had done.
PS. I really shouldn’t have to add this but please — don’t ever confuse someone criticizing you or telling you bad things over the internet with what happened to people during the civil rights movement. Don’t. Just don’t do it. Don’t go there.
PSS Weird, but it kind of sounds like what V did to Evie.
UPDATE: There is a major, major hole in this essay as pointed out by FrankAletha downthread — While I was focusing on the effect on black men, she points out that similarly randomized sexual violence against black women was as severe and common and probably more so, because while violence against black men was ritualistic, violence against black women was routine.
UPDATE 2: Rec list — I’m honored!!!