Sixty years after the battle, Ralph Waldo Emerson wrote a triumphant hymn to the “embattled farmers” of Concord, Massachusetts who gathered at the “rude bridge that arched the flood” underneath “their flag to April’s breeze unfurled” and “fired the shot heard round the world.” Emerson solemnized the “spirit that made those heroes dare / to die, or leave their children free.” Emerson’s imagery added to the already thick layers of mythology surrounding the events of April 19, 1775, fusing together nature and nation to craft an American pastoral patriotism. Ever since, when Americans think about the start of the Revolution, it is Emerson’s chorus—of heroic white colonists fighting to preserve their liberty—that plays in the background of this nationalist legend.
But that wasn’t how some people thought about the events of that night. In fact, race played a role in how people reacted to the Lexington Alarm.
For many Americans, Independence Day of 1884 was an occasion for merriment. Sunrise gun salutes, picnics, orations, wheelbarrow races, greased-pig-catching contests, and pulsating fireworks that blistered the sky were popular scenes implanted in America’s nineteenth-century viewfinder. But for fourteen-year-old Mollie White, July 4, 1884, signified the closing of her innocence and the suspension of her liberty and bodily sovereignty; it was the day that marked her dreadful passage into Georgia’s itinerant state penitentiary system.
From Jacob Oson’s “A Search for Truth; or, An Inquiry for the Origin of the African Nation” to Ann Plato’s Essays to William Still’s The Underground Railroad, nineteenth-century book writers connected their scholarly endeavors to unearthing a communal past. Oson accentuated Africa’s role as central to human history. Plato used the quiet dignity of her essays to highlight the role of black women in the immediate and larger communities of the period. Still presented the Underground Railroad as the living embodiment of a race’s communal struggle for dignity and recognition. He did so in a postbellum moment fraught with the politics of sectional reconciliation, which sought to eradicate the memory of a contested past.
Fifty years ago today, 48 preschoolers from Mississippi and their chaperones took over the ornate United States House of Representatives Education and Labor Committee hearing room in Washington, D.C. The youngsters came to Capitol Hill seeking refunding of the Child Development Group of Mississippi (CDGM) Head Start program. Head Start began in 1965 as a War on Poverty initiative that provided low-income children and their families with early childhood education, nutritious meals, healthcare, and social services. CDGM stood out because it was one of the largest inaugural Head Start programs nationwide and because it was so closely aligned with Mississippi’s civil rights movement. Many of the Magnolia State’s black citizens who had lost their jobs because of their proximity to the movement, including Pap Hamer (husband of Fannie Lou Hamer) and Roxie Meredith (mother of James Meredith), secured CDGM employment. These well-paying jobs outside of the local white power structure disrupted the state’s racial and political status quo and provoked the ire of segregationists including United States Senator John C. Stennis (D-MS).
The case of the Wilmington Ten emerged out of the events of February 1971. In an effort to lay blame for the violence and remove the effective and popular organizer Benjamin Chavis, the Wilmington police and state prosecutor—assisted by the U.S. Bureau of Alcohol, Tobacco, and Firearms (BATF)—concocted a case against Chavis, eight other black men (five of them high school students), and one white woman. Arrested more than a year after the disturbances, they were charged with conspiracy, burning Mike’s Grocery, and shooting at the firefighters and police who responded to the fire. (Ann Shepard was charged only with conspiracy.) The prosecutor, with the assent of the presiding judge, illegally excluded blacks from the jury. He solicited perjured testimony from his main witnesses to convict the Ten, who were sentenced to a total of 282 years in prison. Their convictions sparked a campaign across North Carolina, the nation, and the world to free them.
The study of African American history is a year-round endeavor for UNC Press, but in honor of African American History Month, we’d like to highlight the great new work we’ve been able to publish in this field recently. Here are books on African American history, culture, and modern society from UNC Press over the past year, plus a few that will be available later this spring and are available for pre-order now.
The Ku-Klux began as a name. It was chosen by a group of young former Confederates in Pulaski, Tennessee, in May or June 1866. Pulaski, the seat of Giles County, is seventy-four miles south of Nashville, connected to the city by the Nashville and Decatur Railroad. The war’s shadow fell heavily on the nation, but Pulaski bore a disproportionate share of suffering. While it was never itself a battlefield, Federal troops had occupied it, and it was in close proximity to some of the war’s most deadly fighting. Union troops camped in Pulaski in the days before the bloody Battle of Nashville, and were a frequent presence throughout the war. These strains may have contributed to the area’s fraught postwar atmosphere.
Through centuries of slavery followed by Jim Crow segregation, white Americans have claimed public spaces—like Pack Square—through naming or regulated access. But those claims were never complete or total. Perhaps that is one reason why the commemorations and memories—such as those surrounding Vance—neglect the region’s complicated Reconstruction history. After all, the war may have ended slavery, but the real struggle over the meaning of freedom began when the soldiers stacked arms in 1865.
The previews for The Free State of Jones are screening in theaters now, and the movie will be released in May. So there’s plenty of time between now and then to read the full history in Victoria E. Bynum’s book The Free State of Jones: Mississippi’s Longest Civil War. (And now you can picture Matthew McConaughey in the role of Newt Knight and Gugu MBatha-Raw as Rachel Knight as you read. . . . )
Hannah Lohr-Pearson: Who are the Wilmington Ten and why are they important?
Kenneth Robert Janken: The Wilmington Ten were Ben Chavis, Reginald Epps, Jerry Jacobs, James McKoy, Wayne Moore, Marvin Patrick, Ann Shepard, Connie Tindall, Willie Earl Vereen, and Joe Wright. They were nine black men in their teens and early twenties, many of them still in high school, and a white woman in her thirties, who participated in conflict and protests over the desegregation of the public schools in Wilmington, North Carolina, and were punished with the full force of the law for standing against discrimination. The case of the Wilmington Ten amounts to one of the most egregious instances of injustice and political repression from the post-World War II black freedom struggle. It took legions of people working over the course of the 1970s to right the wrong. Like the political killings of George Jackson and Fred Hampton, the legal frame-up of Angela Davis, and the suppression of the Attica Prison rebellion, the Wilmington Ten was a high-profile attempt by federal and North Carolina authorities to stanch the increasingly radical African American freedom movement. The facts of the callous, corrupt, and abusive prosecution of the Wilmington Ten have lost none of their power to shock more than forty years after the fact, even given today’s epidemic of prosecutorial misconduct. Less understood, but just as important, the efforts to free the Wilmington Ten helped define an important moment in African American politics, in which an increasingly variegated movement coordinated its efforts under the leadership of a vital radical Left.
Gina Mahalek: Very briefly, what is Liberated Threads about?
Tanisha C. Ford: Liberated Threads is about how everyday women turned getting dressed into a powerful political act that transformed the cultural and political landscape of the 1960s and 70s around the world. Often, when we study the social movements of the mid-twentieth century, we focus on policy issues, the fight to integrate public spaces, and big events, such as marches and protests. But, in Liberated Threads, I argue that we need to focus on everyday acts such as getting dressed in order to understand how everyday people engaged in movement politics. Most people were not involved in formal political organizing. They were not members of Black Freedom movement organizations. But, they were engaged in the fashion culture of the time. I wanted to explore the various ways that fashion and style connected people to the global movement for black freedom.
Judging by the sheer number of supernatural walking tours, bus tours, hearse tours, and reality TV shows proliferating across the country, America is host to manifold hauntings: at prisons, insane asylums, old hotels, historic sites and, of course, exceedingly Gothic haunted houses. It is perhaps not surprising that many of these hauntings are rooted in the South, the site of the American tragedy of slavery and the seat of the Civil War. In today’s Dixieland, enslaved ghosts join a cast of spectral characters: Confederate soldiers carrying muskets, young plantation belles in mourning, lovelorn barmaids done wrong, and profiteering pirates. But it is the ghosts of the enslaved who stand out.
Taylor Humin: This is the first full-length work written about Flo Kennedy; meanwhile, Gloria Steinem, her contemporary and fellow activist, is a household name. Why isn’t Kennedy better known?
Sherie M. Randolph: Despite Kennedy’s willingness to seek the media’s spotlight, the media often ignored her leadership in the women’s movement. She was black and middle-aged, and her image did not fit neatly with the media’s fascination with the “young,” “hip” new women’s movement of the 1960s and 1970s. The media had a bias toward stereotypically attractive women (read white and young) and often preferred to center or elevate in the press those women who fit this category (Gloria Steinem and Ti-Grace Atkinson, for example).
Often the media coverage of Kennedy’s actions did not mention that she was even a member (or an early or founding member) of organizations such as NOW or that she was a feminist. Instead, Kennedy was often portrayed as an organizer who was working alongside NOW or other feminist groups, but not as a leader of these organizations and actions. Some scholars have repeated this bias by ignoring or under-analyzing black feminism and Flo Kennedy.
Kennedy was well known to most radical activists during the 1960s and 1970s because she was a lawyer, fundraiser, and very skilled at drawing media attention to her causes. As a media-savvy activist, she was skillful in gaining the media’s attention for her actions; which ranged from pee-ins to protest Harvard Law School’s lack of bathroom facilities for women to marches down Fifth Avenue to protest the assassination of Martin Luther King. She relied on street theater to draw the notice of the media (and therefore advertisers, etc.) and potential organizers. Yet, until my book, history has forgotten her.
Dolezal’s purported blackness (and Indianness) was not a temporary costume, but was more like the racial shifting that anthropologist Circe Sturm and a number of other writers have outlined and it is not uncommon in the history of the United States. In Real Native Genius, I examine this phenomenon through the lives of Okah Tubbee and Laah Ceil, two apparently non-Native people who remade themselves as Indians during the mid-19th century. Like Dolezal, Laah Ceil was raised as a white woman, and the two cases raise similar questions. Why would a white woman abandon the abundant privileges of whiteness to pass as a racial minority, particularly given the long and brutal histories of white supremacy and settler colonialism that did and do endanger people of color? What combination of fantasy and necessity enabled their transformation? What benefit(s) did/do they derive from their imposture?
For most black artisans in the antebellum South, being born into slavery placed clear limits on their future. No matter how skilled they might be, seldom could enslaved artisans expect to trace the customary path from apprentice to master that white artisans pursued. For Montford, as for a remarkable number of his fellows in New Bern, however, the timing and circumstances of his birth together with his skills, industry, ambition, and relationships enabled him to realize such hopes as he moved from slavery to freedom and became a master of apprentices and slaves, a property owner, and a voting citizen. Only as Montford’s life drew to its close in the 1830s did he and his fellow artisans of color witness the onset of oppressive racial laws that chilled the hopes of New Bern’s black craftsmen for themselves and for their children.
One Supreme Court decision announced this June received limited notice, in part because it came out the same week as momentous decisions on marriage equality and the Affordable Care Act, and following the horrific tragedy at Charleston’s Emanuel African Methodist Episcopal Church. But the Court’s decision in a fair housing dispute, Texas Department of Housing and Community Affairs et al. v. Inclusive Communities Project, merits serious attention as LGBTQ activists and their allies move on to tackle employment and housing discrimination and as the momentum from the campaign to remove the Confederate flag from public places turns toward a broader agenda. The ruling could be especially significant for activists working to end the disproportionate placement of polluting factories and hazardous waste facilities in low-income neighborhoods and communities of color.
Charleston is nicknamed the “Holy City,” because of the many steeples that punctuate the graceful poetry of its skyline. There are more than 900 houses of worship in the Low Country, representing all of the world’s major faiths, and more than a few minor ones. Some of the congregations were founded in the 1600s, others in the 2010s. Some meet in grand buildings on the National Historic Registry, others in humble strip mall storefronts. Regardless of how old they are or where they meet, Charleston’s congregations are driven by faith. That faith was sorely tested this week with the racially motivated murders of worshipers in Emanuel AME church. How could a city so steeped in faith witness a scene of such unimaginable horror in one of its holy places?
Gina Mahalek: What was the Manhattan Musical Marketplace that you discuss in your book?
David Gilbert: This is a term that I coined to explain the historical formation of New York City as the center of American popular culture at the turn of the twentieth century. I think that many music fans, musicians, and scholars kind of take for granted that NYC has always been America’s capital of popular entertainment, and I wanted to tell the story about how this came to be. Rather than assume Broadway Theater and Tin Pan Alley song publishing just naturally developed into leading culture industries, I want to call attention to the moment in which these spaces—and their connotations—developed. And I want to emphasize African Americans’ roles in creating both New York’s unique culture markets and important facets of American popular culture.
This week the African American Intellectual History Society (AAIHS) hosted a six-day roundtable on Toward an Intellectual History of Black Women, the new volume edited by Mia Bay, Farah J.Griffin, Martha S. Jones, and Barbara D. Savage. Over on the AAIHS website, editors Jones and Savage respond to the conversation.