In recognition of the challenges in dealing with Negroes, the US Navy developed a pamphlet titled Guide To Command of Negro Naval Personnel (NAVPERS – 15092) in 1945.
The Guide notes the following:
The mission of the Naval Establishment is the protection of our country, its possessions and its interests. It includes neither social reform nor support of the personal social preferences of its personnel. In the accomplishment of this mission it is mandatory that the training and ability of all Naval personnel be utilized to the fullest.
It must be recognized that problems of race relations do exist and that they must be taken into account in plans for the prosecution of the war. In the Naval Establishment they should be viewed however solely as matters of efficient personnel utilization.
In general, the same methods of discipline, training and leadership that have long proven successful in the Naval Establishment will be found to apply to the Negro enlisted man. However, the effective administration and use of Negro personnel does call for special knowledge and techniques in some instances.
This is the result of the fact that Negroes as a group have had a history different from that of the majority of Naval personnel. Their educational opportunities have been restricted; the percentage of skilled workers is smaller; and participation in the life of the nation has been limited.
It is the purpose of this pamphlet to point out group differences in background and experience of significance to the officer with Negroes in his command, and to suggest approaches which may be of aid to him in the performance of his duties. The success or failure of each Commanding Officer in the administration of Negroes under him will be determined largely by the spirit in which he approaches the problem and the degree of attention given to it.
The Guide addresses potential problem areas such as “Symbols That Irritate,” “Even Compliments may be Misunderstood,” “Racial Separation,” “Transportation,” “Public Relations,” “The Negro Press,” “Rumors” and “Control of Venereal Disease.”
The title is outdated, and so is much of the Guide’s content. However, I found this to be a fascinating read for its frank and comprehensive treatment of the subject of dealing with African Americans in the military, and the window it provides into the mindset that whites in the military had toward blacks in the 1940s. It’s well worth your time to take a look.
This is a monument in York County, South Carolina, to memorialize the “Faithful Slaves” of the the Civil War.
Faithful Slaves Memorial, York County, South Carolina; from The Historical Marker Database
The monument reads in part:
Dedicated to the faithful slaves who loyal to a sacred trust toiled for the support of the army with matchless devotion and sterling fidelity guarded our defenceless homes, women and children during the struggle for the principles of our Confederate States of America.
Full details of the monument are here. The comments at the link say that the thirteen-foot marble monument “is a tribute to the faithfulness of the Southern negro to the women and children of the South during the war… (and) probably the only one of its kind in the South.”
The folks who built this monument may well have been heartfelt in their motivations. But looking at it from my own vantage point, I find the thing disturbing and perverse.
I am going to describe the memorial with a metaphor that some might find objectionable… don’t say I didn’t warn you. To me, this memorial is akin to a rapist thanking a rape victim for being quiet during the act, thereby not alerting others to what was happening.
In both cases, thanks are being given for an action that benefits the victimizer, but does nothing to help the victim.
I can see why these folks would feel gratitude toward the slaves that are honored by this monument. In 1860, there were over three and a half million slaves in the South. But by the end of the Civil War, some estimates say that over 500,000 slaves fled their masters to go to contraband camps, head North, or otherwise seek freedom. Many males slaves joined the Union army or served the army in support roles. Meanwhile, many of the slaves who didn’t flee aided and abetted the Union effort by serving as spies, guides, or providing other support.
So, any slave who stayed with and supported their masters and masters’ families was undoubtedly seen as a blessing.
The thing is, this memorial is all about what the slaves did for their masters. I think it’s fair to ask, what did the slaves receive in return? Did they receive their freedom? Did they receive land or property, or reimbursement at a fair wage for their labors? Did they receive any political rights? The answer to these questions appears to be no.
Ultimately, I find this memorial to be self-serving and hollow.
I’m sure that the monument’s builders believed they were doing a good thing. But thanking a slave for being a good slave… that doesn’t resonate with me at all. If I was a slave, my reaction would be “thanks massa… thanks for nothing.”
Now, here’s a memorial I’d like to see. It features a huge statue, with a group of white men on one side, and a group of slaves on the other. The white men include Jefferson Davis (President of the Confederacy), Alexander Stephens, (Vice-President of the Confederacy) or John C. Calhoun (a leading proponent of slavery and secession prior to the Civil War). Their mouths are open, their faces etched with a mournful apology. On the other side, the slaves have a blank but measuring stare, as if they are trying to make sense of words that they never expected to hear.
On the base of the monument, there are two words: “We’re Sorry.”
Are there any such monuments in the South, or anywhere in this country? There should be.
(Hat tip to cwmemory.com )
I was very surprised to read this story about a monument that is planned for Charleston, SC:
In an event sure to rekindle the racially polarized debate over Denmark Vesey’s place in history, a site in Hampton Park was dedicated Monday for a monument to the man hanged for plotting a slave rebellion in Charleston.
A model of the new Denmark Vesey Memorial that will be erected in Hampton Park, designed by Ed Dwight.
To the local politicians, religious leaders and historians at the event, Vesey was a civil rights leader acting on a universal desire for justice that unites all people. Monument designer Ed Dwight favorably compared Vesey to Dr. Martin Luther King Jr.
But this is Charleston, where the hanging of a portrait of Vesey in the municipal auditorium in 1976 — more than 150 years after Vesey was himself publicly hanged — prompted much criticism, and the theft of the painting. “It was very controversial,” College of Charleston history professor Bernard Powers Jr. said. “People were writing to The (Charleston, SC) News and Courier expressing outrage that the portrait of a criminal could be hung in a public place.”
An article about the memorial, including a model of the memorial statue, is here.
There is no doubt that the story of Denmark Vesey is compelling. Wikipedia provides a summary:
In 1781, Vesey was purchased by Captain Joseph Vesey from the then-Danish Caribbean island of St. Thomas. He labored briefly in French Saint-Domingue (present-day Haiti), and then was settled in Charleston, South Carolina as a youth, where Joseph Vesey kept him as a domestic slave. On November 9, 1799, Denmark Vesey won $1500 in a city lottery. He bought his own freedom and began working as a carpenter. Although briefly a Presbyterian, Vesey co-founded a branch of the African Methodist Episcopal Church in 1816. The church was temporarily shut down by white authorities in 1818 and again in 1820.
Inspired by the revolutionary spirit and actions of slaves during the 1791 Haitian Revolution, and furious at the closing of the African Church, Vesey began to plan a slave rebellion. His insurrection, which was to take place on Bastille Day, July 14, 1822, became known to thousands of blacks throughout Charleston and along the Carolina coast. The plot called for Vesey and his group of slaves and free blacks to slay their owners and temporarily seize the city of Charleston. Vesey and his followers planned to sail to Haiti to escape retaliation.
Two slaves opposed to Vesey’s scheme leaked the plot. Charleston authorities charged 131 men with conspiracy. In total, 67 men were convicted and 35 hanged, including Denmark Vesey.
It’s important to note that no actual slave revolt took place. Vesey and his people were basically tried on the basis of conspiracy charges.
I admit to being surprised that something as controversial as this – a monument to a person who was accused of planning a slave revolt – is being built in South Carolina, of all places. The state has been embroiled in controversies over the presentation of history, such as the display of the Confederate flag on the state capital grounds.
But perhaps I’m overreacting. It could just be that things have progressed to the point that it’s possible to place these issues in public sites and public memory, even in South Carolina. It’s heartening to see, in any event.
Most people know of slavery, but we don’t know about slavery. Specifically, we don’t know how dehumanizing it was to be a slave.
We might understand what it’s like to be denied freedom or dignity at an intellectual level. But for many of us, we don’t have a grasp on how horrible the institution was, in the day to day life of an enslaved person. Most of us don’t “get” what it was about inhuman bondage that made it so inhuman.
For example: what was it like to be slave mother?
Some insights on this are given in the book Birthing a Slave: Motherhood and Medicine in the Antebellum South, by Marie Jenkins Schwartz. The book tells the history of a somewhat esoteric subject: the need of slaveholders, and the doctors they hired, to control and manage the bodies and reproductive lives of slave women.
But while the subject is esoteric, the details of how this played out in plantation life are chilling and disturbing.
Cover of Birthing a Slave: Motherhood and Medicine in the Antebellum South by Marie Jenkins Schwartz.
The first chapter of the book, titled “Procreation,” has a gripping account of the stakes involved in the reproductive ability of slave women. I’ve provided some excerpts from that chapter below. Upon reading this, you will understand how lacking in humanity and dignity this peculiar institution was:
…an important aspect of slavery… has been all too often ignored: slaveholders expected to appropriate and exploit the reproductive lives of enslaved women. Control of one’s body was not a fundamental right of slaves. Emboldened by law and custom to do with human chattels as they wished, (slave) owners felt entitled to intervene in even the most intimate of matters. Women’s childbearing capacity became a commodity that could be traded on the open market.
During the antebellum era the expectation increased among members of the owning class that enslaved women would contribute to the economic success of the plantation not only through productive labor but also through procreation. The idea was at once both powerful and seductive and shaped the way women experienced enslavement, the way owners thought about the future of slavery, and the way doctors practiced medicine.
As of 1808, when Congress ended the nation’s participation in the international slave trade… the only practical way of increasing the number of slave laborers was through new births. If enslaved mothers did not bear sufficient numbers of children to take the place of aged and dying workers, the South could not continue as a slave society.
Women entering their childbearing years-especially those who had proven their fertility through the birth of a baby-sold easily and for a high price. Former slave Boston Blackwell, who witnessed the sale of two women in Memphis, Tennessee, reported that a girl of fifteen who had no children sold for $800, but a breeding woman sold for $1,500.
Human reproduction was so important to the continuation of slavery that members of the South’s ruling class willed their heirs the unborn children of slaves as well as living people. Anna Matilda King of Georgia assured her daughter that she would inherit not only the slave Christiann but also “her child and future children.” This wish to benefit future generations of slaveholding families pressed owners to look for ways of ensuring that enslaved mothers bore plenty of children. “If it was not for my children I would not care what became of the negroes,” Elizabeth Scott Neblett wrote her absent husband during the Civil War… Neblett maintained that she would gladly do without slaves to save the bother of managing them, but for her children’s sake she could not let them go.
I’ve been doing a lot of reading about the Civil War this year. It is an absolutely engaging subject, one that commands the constant and ongoing interest of tens or perhaps hundreds of thousands of Americans.
One of the more controversial issues concerning the Civil War is, what was the “cause” of this War?
Many say that the central issue of the war was slavery. Others say the central issue was the South’s desire to protect their states rights.
Myself, I don’t think those are mutually exclusive statements. I believe the Civil War was about states rights – that is, the states rights to maintain slavery.
But don’t take my word for it. Let’s let the Southerners tell their own tale.
South Carolina was the first state to secede from the Union. On December 24, 1860, the state issued its Declaration of the Immediate Causes Which Induce and Justify the Secession of South Carolina from the Federal Union. This document is South Carolina’s declaration of independence from the Union.
The following text is an excerpt from the document, and a very large excerpt at that. For emphasis, I have bolded the word slave, or other references to slavery, such as labor, which refers to slave labor; and persons. In some cases, I’ve added a parenthetical note, with the abbreviation Ed. (for Editor), to explain a comment which might not be immediately understood by the reader.
I think it’s quite clear: South Carolina seceded because they believed that the institution of slavery was in peril. Here, in their own words, is South Carolina’s reason for leaving the Union:
Frederick Douglass is one of the great figures in American history. This ex-slave became one of the leading voices of the abolitionist movement before the Civil War.
On July 5, 1852, in Rochester, New York, Douglass gave a speech at an event commemorating the signing of the Declaration of Independence. That speech, The Meaning of July Fourth for the Negro, is now famous for its biting commentary about the state of freedom and the races in antebellum America.
Douglass says, “This Fourth of July is yours, not mine. You may rejoice, I must mourn.” He goes on to say among many other comments that day:
What, to the American slave, is your 4th of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim.
To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sound of rejoicing empty and heartless; your denunciation of tyrants brass fronted impudence; your shout of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanks-givings, with all your religious parade and solemnity, are to him, mere bombast, fraud, deception, impiety, and hypocrisy — a thin veil to cover up crimes which would disgrace a nation of savages.
There is not a nation on the earth guilty of practices more shocking and bloody than are the people of the United States, at this very hour.
Americans! your republican politics, not less than your republican religion, are flagrantly inconsistent. You boast of your love of liberty, your superior civilization, and your pure Christianity, while the whole political power of the nation (as embodied in the two great political parties) is solemnly pledged to support and perpetuate the enslavement of three millions of your countrymen.
You invite to your shores fugitives of oppression from abroad, honor them with banquets, greet them with ovations, cheer them, toast them, salute them, protect them, and pour out your money to them like water; but the fugitives from oppression in your own land you advertise, hunt, arrest, shoot, and kill.
You glory in your refinement and your universal education; yet you maintain a system as barbarous and dreadful as ever stained the character of a nation-a system begun in avarice, supported in pride, and perpetuated in cruelty.
You are all on fire at the mention of liberty for France or for Ireland; but are as cold as an iceberg at the thought of liberty for the enslaved of America. You discourse eloquently on the dignity of labor; yet, you sustain a system which, in its very essence, casts a stigma upon labor. You can bare your bosom to the storm of British artillery to throw off a three-penny tax on tea; and yet wring the last hard earned farthing from the grasp of the black laborers of your country.
You profess to believe “that, of one blood, God made all nations of men to dwell on the face of all the earth,” and hath commanded all men, everywhere, to love one another; yet you notoriously hate (and glory in your hatred) all men whose skins are not colored like your own.
You declare before the world, and are understood by the world to declare that you “hold these truths to be self-evident, that all men are created equal; and are endowed by their Creator with certain in alienable rights; and that among these are, life, liberty, and the pursuit of happiness; and yet, you hold securely, in a bondage which, according to your own Thomas Jefferson, “is worse than ages of that which your fathers rose in rebellion to oppose,” a seventh part of the inhabitants of your country.
Fellow-citizens, I will not enlarge further on your national inconsistencies. The existence of slavery in this country brands your republicanism as a sham, your humanity as a base pretense, and your Christianity as a lie. It destroys your moral power abroad: it corrupts your politicians at home. It saps the foundation of religion; it makes your name a hissing and a bye-word to a mocking earth. It is the antagonistic force in your government, the only thing that seriously disturbs and endangers your Union. it fetters your progress; it is the enemy of improvement; the deadly foe of education; it fosters pride; it breeds insolence; it promotes vice; it shelters crime; it is a curse to the earth that supports it; and yet you cling to it as if it were the sheet anchor of all your hopes.
Oh! be warned! be warned! a horrible reptile is coiled up in your nation’s bosom; the venomous creature is nursing at the tender breast of your youthful republic; for the love of God, tear away, and fling from you the hideous monster, and let the weight of twenty millions crush and destroy it forever!
His speech is required reading, even today. I encourage you to read the full version.
Juneteenth (June 19) 2009 is tomorrow. Don’t forget to use this time to reflect on our history and its meaning for the future.
American Flag and Juneteenth Flag
Effective January 1, 1863, President Abraham Lincoln’s Emancipation Proclamation declared that all black slaves who lived in the Confederate states during the Civil War were “forever free.” This did not free the slaves immediately; the Confederacy simply ignored the order, and went about with their conduct of the Civil War.
Emancipation became “official” in 1865 when Confederate commander Robert E. Lee surrendered at Appomattox Court House in Virginia. The news of the war’s end and emancipation spread through the South, but it was slow in getting to Texas.
Texas, which was far and isolated from much of the fighting, had become a place of refuge for slaveholders who wanted to keep their slaves from becoming free. But on June 19, 1865, Federal troops came to Galveston, Texas, and announced that all the slaves were emancipated. These blacks in Texas are considered to be the last group of slaves to know that they were freed.
June 19th – Juneteenth – has gone from being a local day of celebration and reflection in Texas, to a national one. Here in Washington, DC, several events have been planned, including a service at the African American Civil War memorial.
This picture is from a Juneteenth celebration in 1900 at the University of Texas in Austin.
I hope you can all take some time to commemorate this vital part of history.
This is quite cool.
Soul of America.com, a black travel website, has compiled a list of the Top Ten Black Museums, plus five honorable mentions. The list includes a photo of each of the top sites, plus a brief descriptive essay.
National Underground Railroad Freedom Center, Cincinnati
The author of the list says he’s visited over 50(!) black museums, and ranked them on various factors, such as art collection, architecture, historical artifacts collection, and uniqueness of artifacts or concept. Based on those and other criteria, these are the places that made the Top Ten list:
TOP 10 BLACK MUSEUMS
American Jazz Museum & Negro Leagues Baseball Museum, Kansas City, MO
Birmingham Civil Rights Institute, Birmingham, AL
Charles Wright Museum of African American History, Detroit, MI
Du Sable Museum of African American History, Chicago, IL
Muhammad Ali Center, Louisville, KY
National Civil Rights Museum, Memphis, TN
National Great Blacks In Wax Museum, Baltimore, MD
National Underground Railroad Freedom Center, Cincinnati, OH
Reginald Lewis Museum of Maryland African American History & Culture, Baltimore, MD
Studio Museum in Harlem, New York City, NY
Charles Wright Museum of African American History, Detroit
FIVE HONORABLE MENTIONS
Stax Museum of American Soul Music, Memphis, TN
African American Museum of Philadelphia, PA
Buffalo Soldiers National Museum, Houston, TX
African American Museum Dallas, TX
Museum Of the African Diaspora, San Francisco, CA
Stax Museum of American Soul Music, Memphis
I found the stories of these places to be both informative and enjoyable. Highly recommended, even if you’re not looking for travel ideas.
Reasons for the Revolutionary War, as typically taught in American schools:
• The American people were fiercely independent. They wanted to do things for themselves. They didn’t want the British government, which was an ocean away, telling them how to live their lives.
• A combination of harsh taxes and the lack of an American voice in the British Parliament gave rise to the famous phrase “taxation without representation.”
• Americans started stockpiling guns and ammunition in violation of British laws. Their defense of such a stockpile led to the shots fired at Lexington and Concord and the beginning of the Revolutionary War.
On June 22, 1772, nearly a century before the slaves were freed in America, a British judge, with a single decision, brought about the conditions that would end slavery in England. His decision would have monumental consequences in the American colonies, leading up to the American Revolution, the Civil War, and beyond. Because of that ruling, history would forever be changed. This book is about that decision and the role of slavery in the founding of the United States.
- from Slave Nation: How Slavery United The Colonies And Sparked The American Revolution, by Alfred and Ruth Blumrosen
“You can’t handle the truth.”
- from the 1992 movie A Few Good Men
Truth hurts. And this might be one of the more hurtful truths an American can learn: a major reason for the Revolutionary War was the protection of slavery.
That’s not something they teach in the schools. But our history lessons might look different in the future, if more people read the book Slave Nation: How Slavery United The Colonies And Sparked The American Revolution, by Alfred and Ruth Blumrosen. (The book cover is to the left.)
The Blumrosens, former lawyers for the Civil Rights Division of the US Department of Justice, have a background in equal employment law. Over the course of their careers, they developed an interest in the historical causes of America’s racial inequities. The result is this book, which applies a lawyer’s insight into what they show to be a disturbing aspect of American history.
The main point of their book is that the American colonists-particularly Southern colonists-were afraid that the British government would abolish slavery. And that this fear was a major reason for the colonists’ desire to break away from Great Britain.
Here’s the problem with the way the Revolutionary War is taught: much of the story about the War centers on the northern colonies, particularly Massachusetts, where pivotal events such as the Boston Tea Party and the Boston Massacre took place, and where the term “no taxation without representation” originated. And there’s no doubt that Massachusetts was a flashpoint in the coming war of independence.
But there were 13 original colonies, and the southern colonies had a unique interest of their own to worry about: protecting their “right” to keep slaves.
A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed. – Second Amendment to the US Constitution
“The great object is, that every man be armed. [...] Every one who is able may have a gun.” – Patrick Henry
“Gun control has not worked in D.C. The only people who have guns are criminals. We have the strictest gun laws in the nation and one of the highest murder rates. It’s quicker to pull your Smith & Wesson than to dial 911 if you’re being robbed.” – Lowell Duckett
“Our neighbors in Virginia are just as responsible for these killings as the criminals are because they won’t pass strong gun [control] legislation.” – former Washington, DC mayor Marion Barry.
“To make inexpensive guns impossible to get is to say that you’re putting a money test on getting a gun. It’s racism in its worst form.” – Roy Innis
“So Huey (Newton) says, “We’re going to the (California state) Capitol… they’re trying to pass a law against our guns, and we’re going to the Capitol steps. We’re going to take the best Panthers we got and we’re going to the Capitol steps with our guns and forces, loaded down to the gills. And we’re going to read a message to the world, because the press is always up there. They’ll listen to the message, and they’ll probably blast it all across this country. I know, I know they’ll blast it all the way across California. We’ve got to get a message over to the people.” ” – Bobby Seale on the Black Panthers armed protest in Sacramento in May, 1967.
“The end move in politics is always to pick up a gun.” – Richard Buckminster Fuller
History and time have a way of telling cruel jokes. So it is with the recent Supreme Court decision overturning the restictive gun ban in Washington, DC.
When black folks were outmanned and outgunned during the slavery, Reconstruction and Jim Crow eras, various Supreme Court decisions left blacks defenseless against a tide of white terrorism. But now that black communities are awash in a wave of black on black crime, the Supreme Court accepts and rules on a case concerning the right to bear arms.
It is the cruelest of ironies. Before I go further, consider this admittedly self-serving timeline of the history of blacks and guns:
If Barack Obama fails to become president of the United States, his race-his blackness-will be seen as a reason for that.
But ironically, Obama lost an election for Congress to ex-Black Panther Bobby Rush in part because some felt that Obama-a biracial Ivy Leaguer from Hawaii-wasn’t “black enough.”
If all of that seems complicated, consider the case of Walter White.
Walter White was one of the most important figures in civil rights and black culture (Harlem Renaissance and New Negro movements) in the first half of the twentieth century. He headed the NAACP from 1936 until his death in 1955, during which time the organization achieved numerous political and judicial victories for African Americans.
One of White’s distinguishing features was that he looked, well, white. Indeed, you could say he looked “very” white, if there is such a term.
Walter White is blacker than you.
As he said in his autobiography A Man Called White: “I am a Negro. My skin is white, my eyes are blue, my hair is blond. The traits of my race are nowhere visible upon me.” White’s entry in Wikipedia notes that “all of his family was light-skinned, and his mother was also blue-eyed and blonde. Her maternal grandparents were Dilsia, a slave, and William Henry Harrison, the future President. “
White could easily have “passed” for white, and avoided the constraints of racism that faced black Americans. But he was “racialized” by several incidents that happened in his life. For example,
One of the major events in his life that helped him make this decision (to choose to go through life as a black man) was the race riot in Atlanta, Georgia in 1906; he escaped the mob only because his fair complexion allowed him to pass through it safely.
Above: a Greyhound bus with 14 members of an interracial group that was part of the Freedom Ride was firebombed on May 14, 1961, outside Anniston, Ala.
The High Museum of Art in Atlanta has opened an exhibit that brings to light many new images of the civil rights movement, along with the struggles of the photographers who made them. The show is titled “Road to Freedom: Photographs of the Civil Rights Movement 1956-1968.”
The exhibit is discussed here in an article in the New York Times.
There is also a link to a slideshow of pictures from the exhibit, called the Unseen Movement, which includes the photograph shown above.
Today marks a sad date in American history. On June 21st, 1964, Michael Schwerner, James Chaney and Andrew Goodman (seen above in FBI photos), three Freedom Summer volunteers, were killed by a white mob in Mississippi.
As described here:
On June 21, 1964, three young civil rights workers—a 21-year-old black Mississippian, James Chaney, and two white New Yorkers, Andrew Goodman, 20, and Michael Schwerner, 24—were murdered near Philadelphia, in Nashoba County, Mississippi. They had been working to register black voters in Mississippi during Freedom Summer and had gone to investigate the burning of a black church.
They were arrested by the police on trumped-up charges, imprisoned for several hours, and then released after dark into the hands of the Ku Klux Klan, who beat and murdered them. It was later proven in court that a conspiracy existed between members of Neshoba County’s law enforcement and the Ku Klux Klan to kill them.
Justice for these killings was slow in coming:
This picture goes back to the 1960s, in Lousiana. The picture’s caption: “Reverend Joe Carter, expecting a visit from the Klan after he dared to register to vote, stands guard on his front porch, West Feliciana Parish, Louisiana.”
Reverend Joe Carter was the first African American in the twentieth century to register to vote in West Feliciana, even though two-thirds of the parish’s residents were black.
After his registration, there were concerns about what reprisals, if any, would come from white segregationists. Indeed, the Ku Klux Klan burned at least one cross in response to Carter’s ground-breaking act.
The night after Carter registered to vote, vigilant neighbors scattered in the woods near his farmhouse, which was at the end of a long dirt road, to help him if trouble arrived. “If they want a fight, we’ll fight,” Joe Carter told photographer Bob Adelman. Hence, the picture of Carter on his porch, rifle in hand.
“If I have to die, I’d rather die for right, ” said Carter. “I value my life more since I became a registered voter. A man is not a first-class citizen, a number one citizen unless he is a voter.”
After Election Day passed, Carter said he “thanked the Lord that he let me live long enough to vote.”
This picture is from an excellent book titled Mine Eyes Have Seen: Bearing Witness to the Struggle for Civil Rights. The book features pictures from Life magazine photographer Bob Adelman, and chronicle the civil rights struggle in the South and urban black life in the North.
The book is moving and poignant, and reminds us of how far we’ve come. Was it really only 30-40 years that black people faced death threats merely for exercising the right to vote?
I highly recommend that you get this book, and even more, that you share it with the young. Many of them think that struggle is futile. They need to get an earful and eyeful from Rev Joe Carter.