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Not Even Past

The African and Asian Diasporas in Early Mexico: A Conversation on Slavery and Freedom with Professor Tatiana Seijas

The African and Asian Diasporas in Early Mexico: A Conversation on Slavery and Freedom with Professor Tatiana Seijas

by Gary Leo Dunbar

In honor of the centennial of the Nettie Lee Benson Latin American Collection, the 2022 Lozano Long Conference focuses on archives with Latin American perspectives in order to better visualize the ethical and political implications of archival practices globally. The conference was held in February 2022 and the videos of all the presentation will be available soon. Thinking archivally in a time of COVID-19 has also given us an unexpected opportunity to re-imagine the international academic conference. This Not Even Past publication joins those by other graduate students at the University of Texas at Austin.  The series as a whole is designed to engage with the work of individual speakers as well as to present valuable resources that will supplement the conference’s recorded presentations. This new conference model, which will make online resources freely and permanently available, seeks to reach audiences beyond conference attendees in the hopes of decolonizing and democratizing access to the production of knowledge. The conference recordings and connected articles can be found here.

En el marco del homenaje al centenario de la Nettie Lee Benson Latin American Collection, la Conferencia Lozano Long 2022 propició un espacio de reflexión sobre archivos latinoamericanos desde un pensamiento latinoamericano con el propósito de entender y conocer las contribuciones de la región a las prácticas archivísticas globales, así como las responsabilidades éticas y políticas que esto implica. Pensar en términos de archivística en tiempos de COVID-19 también nos brindó la imprevista oportunidad de re-imaginar la forma en la que se llevan a cabo conferencias académicas internacionales. Como parte de esta propuesta, esta publicación de Not Even Past se junta a las otras de la serie escritas por estudiantes de posgrado en la Universidad de Texas en Austin. En ellas los estudiantes resaltan el trabajo de las y los panelistas invitados a la conferencia con el objetivo de socializar el material y así descolonizar y democratizar el acceso a la producción de conocimiento. La conferencia tuvo lugar en febrero de 2022 pero todas las presentaciones, así como las grabaciones de los paneles están archivados en YouTube de forma permanente y pronto estarán disponibles las traducciones al inglés y español respectivamente. Las grabaciones de la conferencia y los artículos relacionados se pueden encontrar aquí.

Beginning in the sixteenth century, Mexico was home to one of the earliest and largest global migrations of Africans and Asians to the Americas, mostly through forced transoceanic slave trading. Generations of enslaved people labored, fought, imagined, and even found freedom in Mexico. Monuments to figures like Gaspar Yanga in Veracruz and Catarina de San Juan in Puebla speak to the rich contributions of Africans and Asians to Mexican heritage and culture. While these “objects of knowledge” stand as a reminder of the legacy of Africans and Asians in early Mexico, much archival work still remains to uncover their history. 

Professor Tatiana Seijas is one of the first historians to explore through archival sources both the transpacific and transatlantic migrations of Africans and Asians to Mexico, as well as the lives of their many descendants. She spoke about a 1597 freedom suit brought by Antona, a woman of African descent from the Mexican Pacific, as part of the “(Re)Conociendo Community Rights Through Archives and Memory” panel during the 2022 Lozano Long Conference, Archiving Objects of Knowledge with Latin American Perspectives. I recently had the pleasure and opportunity to sit down with Professor Seijas to discuss her work. 

Asian Slaves in Colonial Mexico

GD: Your 2014 monograph, Asian Slaves in Colonial Mexico, was the first to explore the Asian diaspora to Mexico in detail and has inspired others to continue investigating the experiences of enslaved and free migrants from the Philippines and other regions of Southeast Asia. Have you continued to develop the ideas in that research as well?

TS: When I was researching and writing my first book, it was in the context of thinking through how slavery and freedom shaped the Americas and its history. As you mention, it was the first book to demonstrate that such a significant migration of enslaved Asians had happened, that there was a transpacific slave trade, and to examine their lived experiences in Mexico. I picked up a part of this story, that I didn’t include in the book, in my latest project. Asian-descendant people are the topic of chapter four in my book manuscript, entitled Global Mexico City in the Seventeenth Century. The chapter is about how people from the Philippines, and likely other parts of Southeast Asia, charted out a new business model—an alternative form of barbering in the city.

GD: Working people like Asian-descendant barbers in Mexico City were enmeshed in larger global networks and processes, as the title, Global Mexico City, suggests. How does the focus on Mexico City in this new work help us better understand early globalization, and why did you choose to focus on urban working communities in the seventeenth century?

TS: We have an abundance of books on the sixteenth century, less on the eighteenth, but very few on seventeenth-century Mexico City. What is out there tends to focus on the city as the viceregal capital, Sor Juana’s city, or some aspect of high society, but we don’t have a book that stops to ask questions like: “what did poor people do in order to survive in this place?” I saw a historiographical void that needed addressing. I write to tell the history of the city from the perspective of working people who helped shape its global dimensions. 

How can you really understand global processes if you don’t focus on, or at least explain them in, any one place? Global phenomena are always felt locally, right? So, in the case of Mexico City, people from across the globe were brought together in one place. There was international trade, where goods came in and out of the city at a truly global scale. There was constant regional and international migration. So, I wanted to demonstrate how the city and its working people formed integrated parts of this early globalization.

  Seventeenth century map of Mexico City by Juan Gómez de Trasmonte.
Seventeenth century map of Mexico City by Juan Gómez de Trasmonte.

GD: How did seventeenth-century Mexico City, as a thriving global entrepot, compare with other major cities across space and time?

TS: People since at least Aristotle have written about what makes a city “successful,” and usually a thriving city has strong local government that offers key services, sustains infrastructure, and offers legal protections, which encourages people to seek out opportunities. That’s how I chose to organize the book. In the seventeenth century, most people recognized Mexico City as a successful and thriving city. People moved not only from Chiapas and Madrid, but also from Belgium, Goa, and other places around the globe because it was a center of commerce and other economic activities that enabled people to achieve degrees of mobility. I wanted to show how working people sustained early globalization at the local level, to describe what a global city in the seventeenth century looked like, and how it functioned. 

Many people can imagine global cities like seventeenth-century London or even New York City today. I wanted to show that Mexico City shared similar qualities—a city made from people drawn from all over the world, willing to hustle to “make it,” despite a high degree of inequality and suffering that also characterizes major global cities. But instead of focusing on abstract generalizations or the traditional seventeenth-century historical figures in the city, I wanted to focus, for example, on the contributions of Nahua women who sustained their families by provisioning city residents with produce from urban gardens. In some ways the book is an ode to urban living and how working people experience globalized spaces. 

GD: One of the salient qualities of your work, I think, is your ability to explain large processes like transpacific slavery or globalization by centering the lives of individuals—people who didn’t always have the privilege to sit and write their experiences and perspectives for posterity. How is such a methodology shaped by your perspective on history?

TS: I really appreciate that you identify that aspect of my work. I’m very invested in the experiences of individual people, and I contextualize their lives both in terms of their communities and in terms of larger processes that bring about change over time. Most importantly, my work points out that individuals make big changes happen, not some giant force like colonialism, but that people and their actions are the forces behind changes usually associated with abstract ideas like capitalism. 

I’m kind of an old-fashioned historian. I reconstruct the lives of people by reading archival records. I read property records, legal records, all kinds of records. I love all of them. I’m not a legal historian only, or someone who just looks at Inquisition records, I appreciate all surviving documentation and use it to write about people. 

Archives allow us to hear people’s ideas and reconstruct their actions—and I really enjoy doing that. My great passion as a historian is figuring out how people lived. Pointing out how things really worked on the ground. Individuals offer windows into the past, but the wonderful thing about writing about everyday people is that they inspire readers to submerge themselves in experiences that might otherwise be unimaginable.  

As If She Were Free

GD: Yes – for instance, your 2020 edited volume, As If She Were Free, with Erica Ball and Terri Snyder, brings together a remarkable cast of historians to offer biographies of twenty-four women of African descent who sought freedom from across the Americas. How did you all conceive of such a project?

TS: We noticed that historians studying regions across the Americas were turning to biographies and we wanted to bring some of those scholars under the umbrella of one project and focus on the experiences of African-descended women. The project allowed us to point out similarities across time and space—that there was a constancy of unfreedom, but also a constancy of people seeking out freedom and what that meant in different contexts. 

GD: How did thinking through slavery as a hemispheric experience show both differences and continuities, or change over time?

TS: For the majority of people who arrived via the transatlantic slave trade, a critical part of their reality was dictated by the fact that they were legally owned by someone else. In some ways freedom has always been defined vis-a-vis the opposite, slavery, and so it is difficult to think about freedom and slavery outside the context of property. But I think many of the authors in this book sought to define freedom in different ways. For example, the chapter by Sophie White shows how in French Louisiana it was almost impossible for an enslaved person to purchase their own freedom, as was more common elsewhere in the Americas. But enslaved people still lived aspects of their lives in a free manner. They maintained a degree of economic freedom, for instance. So, there were many, sometimes contradictory, ways that people experienced freedom within the legal framework of chattel slavery.

Narrating the experiences of different people allows us to see the nuances of how diverse individuals tried to circumvent the reality of slavery. Their stories are part of a long history that’s related to the creation of race and the hardening of racial divisions across the Americas.

GD: This point seems critical for understanding how historical legacies have shaped many of the problems societies across the Americas face today, especially concerning race and gender. How has the book been received by those using it in the classroom to explore such issues?

TS: Many colleagues have approached me and have told me how well it works in the classroom—whether they work on Virginia, Mexico, Brazil, Peru, or even the twentieth century United States. Some might only pick out a few chapters, others use the entire book, but undergraduates really get a lot out of these stories. Studying slavery can be depressing, but through these women’s experiences they get to see how people survived, and what they did in the face of very difficult situations. I really loved working on the project, and especially enjoyed helping scholars refine their biographies. I’m thrilled now to hear that so many scholars and students find it a valuable resource. 

Each chapter in the book takes on the issue of freedom and gender differently, both before and after abolition. The liberal republicanism of the late 18th through the 19th centuries declared that only property owners could be the citizens who merited participation in government. It was interesting for us to point out that freedom, if defined as citizenship, left out women who couldn’t own property, or be part of the body politic. Women couldn’t even vote in some places in Latin America until the 1950s and 1960s!

The way that I teach this book is also related to the constancy of slavery. Students need to grapple with the legacy of slavery’s violence, to understand that slaveowners had horrifying control over enslaved people’s physical bodies, be it in 1570s Mexico, 1680s Brazil, or 1810s Alabama. Claiming freedom was likewise a hemispheric constant: we see emancipatory actions repeated across time by the enslaved whenever and wherever states sustained that people could be held as property. I know the discourse of Tannenbaum is still with us, still in the shadows; we’re rewriting history to make more complex and nuanced comparisons and demonstrate similarities. 

GD: The book clearly seeks to minimize spatial difference and treat slavery and freedom as a shared hemispheric phenomenon. What do you say to those who tend to break up the history of slavery into different temporal categories like “Charter Generations” and “First” or “Second Slavery?”

TS: I think of there being one history of the African diaspora that began in the late 1490s and that continues today, and that it is one of the shaping features of history in the Americas. The history of slavery in the Americas is the story of chattel slavery. That’s something we wanted to point out in the book, that scholars have sometimes taken the conversation in a different direction and problematically conflated this reality with other forms of bonded labor. The one central history that we’re all invested in, in the project and I think in much of our work, is understanding what it meant legally, socially, economically, and personally to have the experience of being someone who could be owned and sold at market.  

GD:  Antona’s 1597 freedom suit that you will present at the Lozano Long Conference seems like an extension, in some sense, of the As If She Were Free project. How did helping the various authors develop their biographies inspire you to look at this particular case?

TS: The authors of As If She Were Free definitely inspired my choice for the conference. The panel is about understanding community rights, which are necessarily rights claimed and fought for by individuals. The story of Antona articulates that struggle – of how she survived the middle passage and rebuilt her life by joining a community of people who supported her legal efforts to keep her family together, and in so doing strengthen the community as a whole.

Gary Leo Dunbar is a doctoral candidate in Latin American history. His research examines the history of slavery, abolitionism, and citizenship in the Americas, focusing on Pacific Mexico. Gary holds a bachelor’s degree in anthropology from the University of Oregon and completed his master’s work at Central Michigan University (CMU) in the U.S. and Benemérita Universidad Autónoma de Puebla (BUAP) in Mexico.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Features, Lozano Long Conference

This is Democracy: Ukraine

This is Democracy: Ukraine

This week, Jeremi and Zachary are joined by Michael Kimmage to discuss the Ukraine conflict.

Zachary sets the scene with his poem: “For Mariupol”

Guest

Dr. Michael Kimmage is a professor of history at the Catholic University of America in Washington DC. He is also a fellow at the German Marshall Fund, and chair of the Advisory Council for the Kennan Institute at the Woodrow Wilson Center in Washington DC. From 2014 to 2017, Kimmage served on the Secretary’s Policy Planning Staff at the U.S. Department of State, where he held the Russia/Ukraine portfolio. He publishes widely on international affairs, U.S.-Russian relations and American diplomatic history. Kimmage is the author of: The Conservative Turn: Lionel Trilling, Whittaker Chambers and the Lessons of Anti-Communism (2009); In History’s Grip: Philip Roth’s Newark Trilogy (2012); and The Abandonment of the West: The History of an Idea in American Foreign Policy (2020). He writes frequently on Ukraine, Russia, and U.S. foreign policy in Foreign Affairs and other major publications. 

This Episode was Mixed and Mastered by Karoline Pfeil, Oscar Kitmanyen, and Will Shute

About This is Democracy

The future of democracy is uncertain, but we are committed to its urgent renewal today. This podcast will draw on historical knowledge to inspire a contemporary democratic renaissance. The past offers hope for the present and the future, if only we can escape the negativity of our current moment — and each show will offer a serious way to do that! This podcast will bring together thoughtful voices from different generations to help make sense of current challenges and propose positive steps forward. Our goal is to advance democratic change, one show at a time. Dr. Jeremi Suri, a renowned scholar of democracy, will host the podcast and moderate discussions.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Watch & Listen

This is Democracy: NATO

This is Democracy: NATO

Jeremi and Zachary discuss the history of the NATO with Bryan Frizzelle, and its importance to the Russian invasion of Ukraine.

Zachary sets the scene with his poem, “Ode to the North Atlantic Treaty Organization.”

Guest

Bryan Frizzelle is a Colonel in the United States Army with twenty years of active duty service. Bryan has commanded at every level from platoon through battalion, and has served three combat tours in Iraq. From 2014 to 2016, Bryan served as a squadron and regimental operations officer for the 2d Cavalry Regiment in Germany, participating in or planning NATO exercises in twelve Eastern European countries as NATO adapted to Russia’s annexation of Crimea and hybrid attacks in the Donbas region. Bryan holds a Bachelor of Science degree in International Strategic History from the United States Military Academy at West Point, a Master of Policy Management degree from Georgetown University and is a PhD candidate at the LBJ School of Public Affairs at the University of Texas in Austin. 

About This is Democracy

The future of democracy is uncertain, but we are committed to its urgent renewal today. This podcast will draw on historical knowledge to inspire a contemporary democratic renaissance. The past offers hope for the present and the future, if only we can escape the negativity of our current moment — and each show will offer a serious way to do that! This podcast will bring together thoughtful voices from different generations to help make sense of current challenges and propose positive steps forward. Our goal is to advance democratic change, one show at a time. Dr. Jeremi Suri, a renowned scholar of democracy, will host the podcast and moderate discussions.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Watch & Listen

Diversity, National Identity, and the Fraught History Behind the State Department’s Search for Diplomats Who “Look Like America”

By John Gleb

The American foreign policymaking establishment has a diversity problem. The problem is so serious that it has spawned its own in-joke, which mocks top American diplomats for being “pale, male, and [educated at] Yale.” Statistics back up this stereotype. According to a recent audit conducted by the Government Accountability Office, leadership cohorts at the State Department and within the Foreign Service are overwhelmingly white and overwhelmingly male—far more so than the workforces they oversee or the public they serve. Even more alarmingly, since the audit’s publication in February 2020, frustrated Foreign Service officers have provided journalists with ample evidence of systematic discrimination against diplomats of color. Contributors to the Harvard Kennedy School’s LGBTQ Policy Journal have also raised concerns about the status of LGBTQI+ State Department personnel, faulting both the Department and Congress for ignoring their needs and contributions.

To their credit, thought leaders and government officials have responded to this fiasco by embracing reform. They have also adopted a striking slogan to justify their renewed interest in diversity. “Representatives of US foreign policy need to look like America,” declared the American Academy of Diplomacy in June 2020. “A truly great nation draws strength from all of its citizens.” The same phrase—“America’s Diplomats Should Look Like America”—headlined a December 2020 op-ed penned by Representative Barbara Lee (D-CA), co-sponsor of a bill designed to make the Foreign Service “representative of the American people” by diversifying its membership. Major studies sponsored by Harvard University, the Council on Foreign Relations, and the Truman Center for National Policy have deployed strikingly similar language in defense of proposed diversity reforms; so, too, did the Biden Administration’s Interim National Security Guidance, which promised “urgent action to ensure that our national security workforce reflects the full diversity of America.” Senior diplomats have joined the chorus as well. “The State Department has the honor of representing the American people to the world,” Secretary of State Antony Blinken noted in a press release last February. “To do that well, we must recruit and retain a workforce that truly reflects America.” Blinken made the same point a few months later when he announced the appointment of his Department’s first Chief Diversity and Inclusion Officer. “America’s diversity is a source of strength that few countries can match,” the Secretary of State asserted. “[W]hen we fail to build a team that reflects America, it’s like we’re engaging the world with one arm tied behind our back.” 

With Secretary of State Antony J. Blinken looking on, Ambassador Gina Abercrombie-Winstanley, Chief Diversity and Inclusion Officer, delivers remarks at the U.S. Department of State in Washington, D.C., on April 12, 2021.
With Secretary of State Antony J. Blinken looking on, Ambassador Gina Abercrombie-Winstanley, Chief Diversity and Inclusion Officer, delivers remarks at the U.S. Department of State in Washington, D.C., on April 12, 2021. Source: State Department photo by Freddie Everett

Whether Blinken and his colleagues will follow through on their commitments to diversity remains to be seen, but the rhetorical framework they have built around those commitments is a significant innovation in its own right. Although State Department officials have long believed that American diplomats should “look like America,” they have also struggled to reconcile this conviction with the reality of American social and cultural diversity. For decades, Department officials posited the existence of a single American national identity manifested uniformly throughout the United States. Their insistence on securing authentic diplomatic representation for an imagined, supposedly homogeneous American people did nothing to promote diversity. Instead, it worked to exclude members of historically marginalized communities—including women, people of color, and LGBTQI+ Americans—from the Foreign Service.

Exclusionary nationalism was certainly not the only barrier that confronted marginalized individuals who tried to find space for themselves inside the Department. Throughout the twentieth century, chauvinistic masculinism, white supremacy, and homophobia played key roles in shaping both the institutional culture of the American foreign policymaking establishment and the political culture of the United States more broadly. Nevertheless, an examination of the State Department’s unique history reveals an ironic truth: the conviction that American diplomats should “look like America,” now the driving force behind diversification, once justified discrimination.

In Search of “Plain American Gentlemen”

During the nineteenth century, conventional wisdom in the United States held that diplomats were effete, snobbish aristocrats, out of touch with the needs and mores of ordinary citizens. For this reason, as the historian David Nickles has shown, American political leaders routinely demanded that their representatives abroad affect mannerisms consistent with their country’s “republican simplicity,” dressing in plain clothes and ignoring conventional diplomatic etiquette. Hostility to European-style professional diplomacy waned during the 1890s, by which time the American republic was an emerging world power. Nevertheless, at the turn of the twentieth century, American diplomats still found themselves struggling to swim against the tide of popular prejudice. In 1909, Assistant Secretary of State Huntington Wilson spoke for many of his colleagues when he complained about the sizable number of Americans who imagined diplomats to be “creatures fashionably attired (preferably in gold lace exclusively), . . . hobnobbing with royalty and aristocracy, quarreling about precedence, and gossiping at afternoon teas . . . , bowing beautifully and speaking foreign languages well, while forgetting their own.”

Huntington Wilson poses for a portrait. He sits facing the camera, legs crossed, and arms resting on the sides of his chair.
Assistant Secretary of State Huntington Wilson, undated. Source: Library of Congress

Wilson was one of a small number of reformers who were determined to bring American diplomatic practice up to European standards during the early 1900s. In order to legitimize their endeavors, he and his colleagues developed their own vision of a model diplomat: “a plain American gentleman,” Wilson explained, “who sets right values on things, avoids affectations, and eschews ostentation.” This vision wasn’t just for show. It also influenced the development of new screening examinations for the professionalized consular and diplomatic services—precursors to the modern Foreign Service Exam. An administrative board tasked with designing a prototype exam for the consular service concluded that future examiners would have to identify “certain native qualities” in candidate consuls that were “[n]ot less, but rather more important” than their professional qualifications. According to the board, a “high-grade consular officer” needed to be “first of all a loyal, patriotic American citizen, . . . a representative young man of our country.” Meanwhile, the board responsible for administering the new diplomatic entrance exam fell under Wilson’s personal direction, with predictable results. In May 1910, the Assistant Secretary of State and his fellow examiners took a candidate diplomat to task for being “unduly affected with foreign ways” and having “an exaggerated idea of the importance of ‘society’”—he was “probably rather a snob,” the examiners concluded. Another, similar candidate was likewise deemed “[m]uch too foreign in appearance and manners.” The examiners’ prescription: “[he] should be sent to a post . . . where the influences were ultra-American.”

Beneath the melodramatic references to loyalty, patriotism, and “ultra-American” influences, there lurked a dangerous assumption, which reformers like Wilson helped establish in the minds of their successors. State Department officials now imagined that they could identify a unique set of social and cultural traits (the “right values” or “native qualities”) that distinguished authentic Americans from unrepresentative aliens. The problem, of course, lay in determining what those traits were, and predictably, the Department’s solution involved “othering” people who had been excluded from mainstream American society. Foreign aristocrats were an obvious and necessary foil for American diplomats desperate to win the public’s trust. But diplomats also sought to categorize and define themselves in opposition to socially marginalized people living within the United States. As a result, throughout the twentieth century, the State Department reproduced and institutionalized a revealing array of racist, sexist, and homophobic stereotypes.

“Repugnant to the Folkways and Mores of American Society”

A single, dramatic example will suffice to show just how damaging those stereotypes could be. In 1947, at the dawn of the Cold War, the State Department adopted new internal security protocols and empowered a team of investigators to enforce them. They did so at a pivotal moment in American social history. Since the early twentieth century, government agencies in the United States had grown increasingly invested in policing sexual activity, and by the 1940s, many officials considered homosexuality irreconcilable with good citizenship. Top American diplomats followed suit. Acting partly in response to pressure from Congress, they classified “sexual perversion” as a potential threat to national security. 

Cover page of report titled "Employment of Homosexuals and Other Sex Perverts in Government"
On December 15, 1950, the Hoey committee released a report, concluding that homosexuals were unsuitable for employment in the Federal Government and constituted security risks in positions of public trust. Source: Records of the U.S. Senate, RG 46.

It was a fateful decision. When the full extent of the State Department’s antigay investigation became public knowledge at the beginning of 1950, a tidal wave of homophobic paranoia—a “Lavender Scare” to rival the contemporaneous Red Scare—swept through federal, state, and local bureaucracies all over the United States. The Lavender Scare’s impact on the foreign policymaking establishment was particularly devastating. For the next two decades, gay State Department personnel endured overt, systematic persecution, and according to LGBTQI+ advocacy groups, institutionalized homophobic discrimination quietly continued inside the Department until the early 1990s.

The complexity of the Lavender Scare defies monocausal explanation. It is clear, however, that the State Department considered the marginal social status of LGBTQI+ Americans to be dangerous in its own right. In a notorious June 1950 report on the progress of the Department’s internal investigation, Assistant Secretary of State Carlisle Humelsine argued that gay men and women were “undesirable as employees” because their transgression of mainstream American social norms stunted their personal and political development. Humelsine’s report played up the abnormality of gay sex, claiming that it involved “acts of perversion . . . abhorent [sic.] and repugnant to the folkways and mores of American society.” It also made note of the gay community’s social isolation and reflected on its supposedly debilitating psychological effects. “We believe,” Humelsine warned, “that most homosexuals are weak, unstable, and fickle people who fear detection and who are therefore susceptible to the wanton designs of others.” State Department investigators had not, in fact, discovered any evidence that gay Foreign Service officers were being blackmailed or manipulated into disloyalty. Nevertheless, Humelsine concluded that the “character weaknesses” he speciously associated with social marginalization made “the known homosexual . . . unsuited for employment” in his department. Absurd though such statements may have been, during the 1950s and 60s, they justified the termination of about a thousand of Humelsine’s colleagues and subordinates.

Confronting the Mistakes of the Past

It took half a century for the history of the Lavender Scare to become widely known and even longer for the State Department to begin exorcising its demons. External pressure from concerned federal legislators has played a key role in encouraging the Department to act.  So too has the work of historians like David Johnson, the author of a landmark 2006 book entitled The Lavender Scare: The Cold War Persecution of Gays and Lesbians in the Federal Government.  Citing Johnson’s book, Senator Ben Cardin (D-MD) asked then-Secretary of State John Kerry to issue a formal public apology on behalf of his department in November 2016. Two months later, Kerry obliged, releasing a written statement that constituted the first official acknowledgment of the federal government’s complicity in the Lavender Scare. “The Department of State,” the statement explained, “was among many public and private employers that discriminated against employees and job applicants on the basis of perceived sexual orientation” during the Cold War. “These actions were wrong then, just as they would be wrong today.” At a Pride Month event last summer, Assistant Secretary of State Wendy Sherman went further, noting with regret that her predecessors had been “especially aggressive” in their persecution of LGBTQI+ personnel. As Sherman spoke, a Pride flag, raised in honor of the Lavender Scare’s victims, fluttered above the State Department’s headquarters in Foggy Bottom for the first time in its history.

The Lavender Scare: The Cold War Persecution of Gays and Lesbians in the Federal Government

It is tempting to interpret all these apologetic statements and the commemorative ceremonies as reassuring proof that the American foreign policymaking establishment, having finally owned up to its mistakes, is now marching inexorably towards a kinder, gentler future. But treating the past like a measuring post for progress isn’t likely to teach us very much about the root causes of the problems we want to solve, nor is it likely to help us solve them. A much more comprehensive reckoning with the State Department’s shameful history is in order.

Administrative history is useful insofar as it forces us to confront an uncomfortable reality: institutions, especially old ones, have a way of defying the best intentions of their own leaders. Bad administrative outcomes aren’t necessarily born of malice. Sometimes, they’re the products of seemingly innocuous routines, invented long ago to perform tasks we would now deem absurd or unsavory. It is up to us to assign our institutions new and better tasks, and if we want to see those tasks accomplished, we must be prepared to ruthlessly interrogate the underlying assumptions that determine institutional behavior.

“We must finally ensure equitable career outcomes for all of our employees,” declared Gina Abercrombie-Winstanley, the State Department’s new Chief Diversity and Inclusion Officer, during her appearance at the Pride Month ceremony last summer. “This means we confront the mistakes of the past head on.” A few moments earlier, Abercrombie-Winstanley had committed herself to ensuring that the cohort of diplomats under her charge “comes to look like the country we lovingly represent.” Understanding the fraught history of this phrase helps underscore its significance—and it also suggests a course of action in which every American citizen has a part to play. Only by collectively celebrating our country’s diversity can we hope to make sure that inclusion, rather than discrimination, remains the guiding principle behind the State Department’s long search for diplomats who “look like America.”

John Gleb is an America in the World Consortium Pre-Doctoral Fellow at the Henry A. Kissinger Center for Global Affairs in Washington, D. C. He is also a doctoral candidate in the Department of History at the University of Texas at Austin, where he earned his MA in May 2020. John received his BA at the University of California, Berkeley, from which he graduated with High Honors and Highest Distinction in 2017. At UT, he is a Graduate Student Fellow at the Clements Center for National Security and has appeared as a guest on The Slavic Connexion, a podcast affiliated with the Department of Slavic and Eurasian Studies. He is also fluent in French. John’s research focuses on the rise of the American national security state and on the relationship between foreign and domestic politics in the United States. He is especially interested in the concept of political consensus, a yearning for which has decisively shaped the worldview and activities of American foreign policymakers since the turn of the twentieth century. John’s dissertation will examine attempts to forge a foreign policy consensus both inside and outside the halls of government between 1900 and 1950. Thanks to those early consensus-building campaigns, the national security state that emerged during the Cold War would consist of more than just a cluster of institutions: as John will show, it also encompassed (and continues to encompass) a system of shared values and ideas from which those institutions had to draw power in order to compensate for their formal weakness.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: 1900s, 2000s, Features, Gender/Sexuality, Ideas/Intellectual History, Politics, Race/Ethnicity, Transnational, United States

Review of The Butterfly Effect: Insects and the Making of the Modern World (2020)

Review of The Butterfly Effect: Insects and the Making of the Modern World (2020)

Most of us prefer to avoid insects. A bee, a cockroach, or a fat yellowish worm confront us with nature’s “ugliness” and present a disconcerting threat to our modern, comfortable being. Perhaps even less appealing than meeting these weirdly shaped creatures is the thought of reading about them. And yet, despite this instinctive response, Edward Melillo’s The Butterfly Effect: Insects and the Making of the Modern World demonstrates that the same very creatures that we try so hard to avoid are the ones that enabled this comfort to begin with. 

book cover for The Butterfly Effect: Insects and the Making of the Modern World

The book accounts for the shared history of people and insects in the last three millennia and is divided into two parts. Part one, made of five chapters, explores the interactions of people with insects through three main perspectives. The first chapter covers some main preconceptions and prejudices about bugs, and how these became a part of contemporary culture. Chapters two to four follow three main insect-related commodities – shellac, silk, and cochineal. These are, in my opinion, the best sections of Melillo’s current project, as they exemplify the capacity of transnational history to help understand the modern world. Chapter five covers the rise of “the synthetic age,” and focuses mainly on the environmental impact of the post-WWII synthetic boom. Part two contains two chapters about the centrality of insects to the scientific discoveries of (to name a few) Thomas Hunt Morgan, Charles Henry Turner, and Karl von Frisch. The final chapter stands as a delicacy of its own and covers the history and future of eating insects.

Melillo’s book is an example of an academic work worth reading for both its substance and style. Students of commodity history, history of science and technology, environmental historians, and curious readers alike will find this work both helpful and inspiring. Through the narrow prism of a bug’s viewpoint, Melillo tackles important questions about the biases of contemporary culture, the inherent contradictions of modernity, tensions between scientific and local knowledge systems, and the future of our decaying plant. Especially impressive are his arguments about the centrality of non-humans to the history of our species. He is careful enough not to call the symbiotic relations between humans and insects coevolution – as our shared history modified neither our nor our six-legged cousins’ genetics. Instead, Melillo proves once and again how the things we take for granted as the result of human ingenuity owe, in reality, a great debt to these creatures. 

Portrait of Charles Henry Turner
Professor Charles Henry Turner was an American zoologist and educator, known for his studies on the behavior of insects, particularly bees and ants. Source: Wellesley College Library

Melillo’s style appeals to both the academic and the general readership. His previous book – Strangers on Familiar Soil – explored how California and Chile coevolved through mutual displacement, exchange, and influence of people, commodities, and plants since the 18th century. Melillo’s model of shifting back and forth between these two locations inspired scholars to think about cross-regional histories that, until then, remained obscured. 

His current book project raises a new challenge – how to write about people and insects, two hyper-globalized creatures that are not bound to a specific location? Melillo’s solution is taken from the rich literature on commodities that might be summarized in one phrase: follow the thing itself. He refuses to bound himself to a specific place and time and takes the readers on a fascinating journey that benefits from an impressive array of historical cases. And so, we get to learn about insects as symbols of beauty in Chinese folklore, their importance to American parachute-making before WWII, and how they are used as social analogies in French literature. Such rich source material and methodological imagination will certainly inspire students and scholars to pursue global and trans-regional history. At the same time, Melillo’s elegant style and clear writing create a smooth narrative from what could have been a dreadful and disorienting collection of various histories. Furthermore, Melillo cleverly avoids convoluted language, historiographical debates, and exhausting footnotes, making the book an accessible read for non-academic curious readers. 

“One striking characteristic of commodity history…” Bruce Robbins notes, “is a certain overkill in their subtitles.” And indeed Melillo cleverly never argues that insects were the ones who “made the modern world.” Rather, he confronts his readers with a strong statement – that what we think of as fundamentally modern, and therefore inherently human-centric, is the result of millennia-long inspiration from, cooperation with, and fight against insects. Our music, art, clothes, food, and science were never always exclusively ours, for we owe nature and its tiny beings a huge debt. The book concludes with a critique of another key feature of modernity: rather than accepting the naïve belief that somehow people will find a way to leave nature behind, we should resume one of our longest human traditions – listening to insects. 


Atar David is a Ph.D. student in the History department at UT Austin, interested in the social, economic, and environmental history of the modern Middle East, with special attention to agricultural policies, commodities, knowledge production, and food provision policies. He is currently working on the circulation of agricultural commodities and their cultural networks throughout and beyond the eastern Mediterranean during the late 19th and early 20th centuries.  Together with Raymond Hyser, Atar founded the “Material History Workshop” – a bi-monthly graduate workshop centered around material culture. You can read more about the workshop here: https://notevenpast.org/uts-material-history-workshop/ 

The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Environment, Reviews, Science/Medicine/Technology Tagged With: animal history, Environmental History, History of Science

The Archive as a Contested Object of Knowledge: A Conversation with Dr. Sylvia Sellers-García

The Archive as a Contested Object of Knowledge: A Conversation with Dr. Sylvia Sellers-García

by Roberto Young

In honor of the centennial of the Nettie Lee Benson Latin American Collection, the 2022 Lozano Long Conference focuses on archives with Latin American perspectives in order to better visualize the ethical and political implications of archival practices globally. The conference was held in February 2022 and the videos of all the presentation will be available soon. Thinking archivally in a time of COVID-19 has also given us an unexpected opportunity to re-imagine the international academic conference. This Not Even Past publication joins those by other graduate students at the University of Texas at Austin.  The series as a whole is designed to engage with the work of individual speakers as well as to present valuable resources that will supplement the conference’s recorded presentations. This new conference model, which will make online resources freely and permanently available, seeks to reach audiences beyond conference attendees in the hopes of decolonizing and democratizing access to the production of knowledge. The conference recordings and connected articles can be found here.

En el marco del homenaje al centenario de la Nettie Lee Benson Latin American Collection, la Conferencia Lozano Long 2022 propició un espacio de reflexión sobre archivos latinoamericanos desde un pensamiento latinoamericano con el propósito de entender y conocer las contribuciones de la región a las prácticas archivísticas globales, así como las responsabilidades éticas y políticas que esto implica. Pensar en términos de archivística en tiempos de COVID-19 también nos brindó la imprevista oportunidad de re-imaginar la forma en la que se llevan a cabo conferencias académicas internacionales. Como parte de esta propuesta, esta publicación de Not Even Past se junta a las otras de la serie escritas por estudiantes de posgrado en la Universidad de Texas en Austin. En ellas los estudiantes resaltan el trabajo de las y los panelistas invitados a la conferencia con el objetivo de socializar el material y así descolonizar y democratizar el acceso a la producción de conocimiento. La conferencia tuvo lugar en febrero de 2022 pero todas las presentaciones, así como las grabaciones de los paneles están archivados en YouTube de forma permanente y pronto estarán disponibles las traducciones al inglés y español respectivamente. Las grabaciones de la conferencia y los artículos relacionados se pueden encontrar aquí.

Dr. Sylvia Sellers-García was one of the contributors to the 2022 Lozano Long Conference which was held in honor of the centennial of the Nettie Lee Benson Latin American Collection. The following is based on a conversation with Dr. Sellers-García about her work and how it relates to the themes of the conference.   

Dr. Sylvia Sellers García is a colonial historian of Latin America whose work focuses on violence and policing in colonial Guatemala. Before earning her Ph.D. in History from the University of California, Berkeley she received an M.Phil. in Latin American Studies from the University of Oxford and a B.A. in Comparative Literature from Brown University. Sellers-García’s debut novel, When the Ground Turns in its Sleep (Riverhead Books, 2007), was recognized as the 2008 Julia Ward Howe Book Award winner. Her most recent book, The Woman on the Windowsill: A Tale of Mystery in Several Parts (Yale University Press, 2020), won the James P. Hanlan Book Prize from the New England Historical Association. She currently is Professor of History at Boston College. 

When the Ground Turns in its Sleep

In her article, “Biography of a Colonial Document” (Oxford University Press, 2016), Sellers-García explores the obscured backstories of archives and their contents in order to demystify their enveloping structures. Colonial documents are materialized representations of the social worlds in which they originated. This broader perspective on archives and their contents offers a dialectic rearticulation of the 2022 Lozano Long Conference theme that examines the archive itself, as a contested object of knowledge.

When asked why she feels drawn to repeatedly return to the archives for research, Sellers-García shared that their alluring quality derives from the ability of colonial documents to make the strange familiar and the familiar strange. While such documents may appear “transported from a different world,” one simultaneously feels a “total connection” that makes the expressed sentiments feel humanly relatable and temporally congruent. This alluring juxtaposition fuels a repeated journey through the never-ending labyrinth of questions sustained by the archive as both producer and product of knowledge.

Conceptualizing the archive as a contested object of knowledge implicates the archive in the extractive commodification of academic knowledge production. At first glance, colonial archives may appear temporally distanced from the extraction of contemporary testimony of massacre survivors and its subsequent processing into a finished research product. However, the formation and institutionalization of archives, such as the Archivo General de Centro América (AGCA), can also be rooted in colonial hierarchies of knowledge. For Sellers-García, such geopolitical inequalities of research highlight the continued relevance of centering power in the contextualization of archives and their contents.

Front of Archivo General de Centro América
The Archivo General de Centro América in Guatemala City. Source: Archivo General de Centro América

Archives and Digitization

The value of centering power is even more relevant in the current digital age. At a time of technological hegemony, researchers have sought to infuse archival and historical research with digital technologies. In her graduate course, “Archives and Sources,” Sellers-García engages students in a dialogue about digitization in and of archives. These discussions elucidate tensions between increased digital accessibility, on one hand, and decreased support for repository institutions, on the other.

The transition to digitization requires us to consider the potential of digitization to deepen accessibility divides and produce additional economic burdens. For Sellers-García, this raises three foundational questions about digitization in archives:  First, how does the digitization happen? Second, whom does it give access to?  Third, how does it change the broader field of what gets studied? The last query is particularly relevant to the case of studying colonial documents at the AGCA in Guatemala, which will likely not be able to fully digitize its collections “in the next 50 years if ever.” This is different from many archives in the U.S. that are fully digitized. For Sellers-García, this makes it more likely that issues related to the AGCA in Guatemala will receive less study. If current digitization trends continue to reflect global inequalities of power, where research on Germany can be conducted free of charge from home while research on Guatemala incurs exuberant financial burden, the limited breadth of what is studied in the field of history will deepen existing archival silences.

This is not, however, to suggest that the materiality of objects should be fetishized. Instead, deeper questions persist about who loses when we win? Digitization is a major win for increased accessibility, but, if not done so equitably, many less studied archives will still lose out by being even less accessible than before. Digitization in archives without democratization can reflect and reproduce unequal Eurocentric knowledge production.

Archives and Representation

When recentering power by writing from archives about the lives of the people within, another tension arises: how to disrupt the legacy of historical erasure while not tokenizing the shared stories as perfected archival rescue? For Sellers-García, a response to this question originates from a point of respect that recognizes, from the beginning, the valuable but limited exercise of amplifying hidden stories in the archives. While “there is no benefit in repeating the omission or erasure” that often accompanies marginalized voices in the archives, it is also unproductive to speak beyond the extent of the archival record. For example, in her most recent book, The Woman on the Windowsill: A Tale of Mystery in Several Parts (Yale University Press, 2017), Sellers-García tells the story of a woman whose cadaver is mutilated and publicly displayed in colonial Guatemala City. It was important for Sellers-García to make space for the name of this woman, but not to exaggerate the written record and speak beyond it to comment on “her mindset or the grief that she might have been going through with the loss of her child.” The experience of writing this book was personally revelatory for Sellers-García in recognizing the boundaries of attempting to amplify marginalized stories from the archival record.

The Woman on the Windowsill: A Tale of Mystery in Several Parts

In addition to being a historian, Sellers-García is also a fiction writer. In her award-winning debut novel, When the Ground Turns in its Sleep (Riverhead Books, 2007), Sellers-García combines historical and fictional narratives to write from and beyond the archives. This approach contests the boundaries of archives whose documentation of the past retains traces of the present. Sellers-García’s work as a historian and fiction writer centers power in examining the archive itself as a contested object of knowledge.

Roberto Young is a Latin American Studies M.A. student in the Teresa Lozano Long Institute of Latin American Studies at the University of Texas at Austin. His research examines modern Guatemalan history focusing on the politics of Kaqchikel Maya language revitalization from 1984-2011. He previously served as a Digital Scholarship Graduate Research Assistant with the Digital Initiatives Unit at the Nettie Lee Benson Latin American Collection. His work included curating an exhibit on Cold War history in Guatemala, creating bilingual guides for digital tools, and compiling metadata for Benson collection materials.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Features, Lozano Long Conference

“En las urgencias de la realidad [Within the urgencies of reality]:” Perspectives about the Vicaría de la Solidaridad

“En las urgencias de la realidad [Within the urgencies of reality]:” Perspectives about the Vicaría de la Solidaridad

by Lucy Quezada Yáñez [1]     

In honor of the centennial of the Nettie Lee Benson Latin American Collection, the 2022 Lozano Long Conference focuses on archives with Latin American perspectives in order to better visualize the ethical and political implications of archival practices globally. The conference was held in February 2022 and the videos of all the presentation will be available soon. Thinking archivally in a time of COVID-19 has also given us an unexpected opportunity to re-imagine the international academic conference. This Not Even Past publication joins those by other graduate students at the University of Texas at Austin.  The series as a whole is designed to engage with the work of individual speakers as well as to present valuable resources that will supplement the conference’s recorded presentations. This new conference model, which will make online resources freely and permanently available, seeks to reach audiences beyond conference attendees in the hopes of decolonizing and democratizing access to the production of knowledge. The conference recordings and connected articles can be found here.

En el marco del homenaje al centenario de la Nettie Lee Benson Latin American Collection, la Conferencia Lozano Long 2022 propició un espacio de reflexión sobre archivos latinoamericanos desde un pensamiento latinoamericano con el propósito de entender y conocer las contribuciones de la región a las prácticas archivísticas globales, así como las responsabilidades éticas y políticas que esto implica. Pensar en términos de archivística en tiempos de COVID-19 también nos brindó la imprevista oportunidad de re-imaginar la forma en la que se llevan a cabo conferencias académicas internacionales. Como parte de esta propuesta, esta publicación de Not Even Past se junta a las otras de la serie escritas por estudiantes de posgrado en la Universidad de Texas en Austin. En ellas los estudiantes resaltan el trabajo de las y los panelistas invitados a la conferencia con el objetivo de socializar el material y así descolonizar y democratizar el acceso a la producción de conocimiento. La conferencia tuvo lugar en febrero de 2022 pero todas las presentaciones, así como las grabaciones de los paneles están archivados en YouTube de forma permanente y pronto estarán disponibles las traducciones al inglés y español respectivamente. Las grabaciones de la conferencia y los artículos relacionados se pueden encontrar aquí.

The Vicaría de la Solidaridad was constituted as an archive in 1992. It emerged in the wake of the cruelest dictatorship that afflicted Chile under the right-wing authoritarian military rule of Augusto Pinochet from 1973-1990. But, the Vicaría had earlier origins in the “Comité de Cooperación por la Paz en Chile.” This ecumenical institution was formed in response to the turbulent climate of the first days of the civil-military dictatorship in 1973, as several civil society sectors considered that organizing was the proper and most urgent action to take. Members of the Comité organized not only to search for justice in favor of those detained, tortured, killed, and forcedly disappeared, but also for groups living in poverty on the periphery of Santiago. Since their formation, however, the Comité received several attacks and direct threats from the dictatorship. The Catholic Church—through the Cardenal Raúl Silva Henríquez—decided to create the Vicaría de la Solidaridad. As an institution directly dependent on the Catholic Church, the Vicaría gained greater scope for action and more protection against the State. However, working inside the Vicaría never was totally safe.

Cardenal Raúl Silva Henríquez walks toward the camera, behind him people are talking and walking
Cardenal Raúl Silva Henríquez, undated. Source: Archivo Nacional de Chile

In 1992, when the Vicaría consolidated as an archive, its team started to take care of materials that are a key part of the unbearably tragic memories of many families and one of the most traumatic chapters in Chilean history. The Vicaría has compiled and preserved the documents that registered the violation of human rights and the crimes against humanity committed by the civil-military dictatorship of Augusto Pinochet (1973-1990). Their mission is to use these documents to grant legal and social support to the victims and their families. The actions registered by this archive come from an array of different sources including testimonies and declarations, lists of disappeared people, press clips related to crimes, photographs, and many other types of sources. The transformation of the Vicaría into an archive was organic and responded to the urgent need to document the worst years of the dictatorship, characterized by State terror and an increase of poverty and inequality.      

The climate of violence was not only coming from state terrorism but also from high rates of unemployment and poverty. This  is a topic mostly erased of Chilean historiography, but it challenges the false idea that the dictatorial government gave Chile economic stability and prosperity. On the contrary, the first years of the dictatorship were the hardest in economic terms, and the role of socioeconomic support played by the Comité de Cooperación por la Paz (later becoming the Vicaría) was crucial for so many people occupying  the peripheral zones of Santiago. One example of this support was the commission specially dedicated to the unemployed for political reasons. In addition, people were able to receive funds from the different international agencies sending monetary aid to Chile, administered by the Comité.[2]       

A woman sits at a table while feeding a baby in her lap. The table is surrounded by young children and women.
In addition to human rights advocacy, the Vicaría administered health, education, work, and food programs. Among these were comedores infantiles, which helped feed thousands of children. Source: Archivo de la Vicaría de la Solidaridad

Economic hardship caused unrest, and the Chilean dictatorship sought to violently repress unrest through disappearances and torture, causing the eradication of entire communities after the coup d’état of September 11th of 1973. Chilean women affiliated with the Vicaría challenged these efforts. Many women inside the Vicaría were protagonists in reconstructing the political and affective relationships systematically erased by State terrorism. Women were the ones reestablishing the social fabric that enforced disappearance and torture tried to erase. The continuous existence of the Vicaría and its archive shows us how important community organization is in violent times. In a climate where death and pain reigned, the committed resistance through collective organization means taking the side of life and memory.

As a Chilean and a Latin-American art historian, I focus my research on the visual arts produced during the region’s civil-military dictatorships between the 1960s and 1980s. Indeed, my primary focus is Chile because I was born and raised there. I still can remember the first time I encountered the Vicaría as a researcher. I was young, and the Vicaría was already on my radar as a key institution that has become part of the popular and collective memory of the country – especially after the release of the TV series “Los Archivos del Cardenal.”[3] At that time, I had the task of identifying the most precise number of victims of state terrorism during the dictatorship. Up to now, this is a matter of debate inside the field of Chilean history. Several institutions have come up with numbers, all of them debatable since the Chilean state has not declassified all the documentation regarding that period. I ended up navigating the Vicaría archive, reading letters from painter José Balmes and other artists, living in exile but having the Vicaría as a bridge to help people impacted by the dictatorship. This experience gave me the chance to understand from my specific field the relevance of the Vicaría and think about the necessity of dialogue between holding archives of materials related to this period. From the field of art history and visual arts, I encourage humanists to create dialogues with institutions like the Vicaría, especially considering that beyond the legal documentation they preserve, there are other genres of documents – donated artworks, letters, press clippings, and photographs that are waiting to be studied from new interdisciplinary perspectives.

Los Archivos del Cardenal (TV Series 2011–2014) - IMDb

In Chile, we are again suffering state terrorism and impunity in the current times after the social revolt of October of 2019. How we deal with our traumatic memory and the pain inflicted by the state is still a very present and vital matter. In this context in which present crises manifest in front of us, the interactions and dialogues with our historical memory and its archives are crucial. They are an opportunity to learn that resistance, organization, documentation, and preservation become fundamental to insist and persist in taking the side of life and never allow the repetition of those terrible times.

María Paz Vergara, representative from the Fundación de Documentación y Archivo de la Vicaría de la Solidaridad participated in the panel “(Re)conociendo community rights through archives and memory” at the 2022 Lozano Long Conference. This discussion explored the pursuing and claiming of rights by several communities gathering historical records. The conference was held in a hybrid format, allowing participants to attend regardless of their location.

Lucy Quezada is a Chilean doctoral student in the Center for Latin American Visual Studies (CLAVIS) at The University of Texas at Austin, sponsored by ANID and The Fulbright Program. Her research explores the official field of visual arts during the military dictatorships of Argentina, Brazil, and Chile between the 1960s and the 1980s. Her previous research projects focused on cultural institutions from the early 1970s in Chile, such as the Museo de la Solidaridad and the Instituto de Arte Latinoamericano. Currently, she is the Mellon Fellow in Latin American art at the Blanton Museum of Art.

[1] The title phrase is extracted from Vicaria de la solidaridad: Historia de su trabajo social. Santiago de Chile: Paulinas, 1991. The complete sentence said: “Si bien no existía un proyecto de trabajo pre-establecido, había una reflexión en torno a las urgencias de la realidad, que daría muchas luces para abrir el camino.” [“Although no pre-established project existed, there was a need to reflect on the urgencies of reality, which would grant lights to open the way” (p. 11)

[2] Later, this commission separated from the Comité and was transformed into an autonomous organization, called COMSODE, Comisión de Solidaridad y Desarrollo (Commission of Solidarity and Development).

[3] Chilean TV series based on the history of the Vicaría de la Solidaridad, released in 2011 by Televisión Nacional de Chile.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Features, Lozano Long Conference

The José Vasconcelos Papers: A Brief Introduction

The José Vasconcelos Papers: A Brief Introduction

by Diego A. Godoy

From the editors: In 2021, Not Even Past launched a new collaboration with LLILAS Benson. Journey into the Archive: History from the Benson Latin American Collection celebrates the Benson’s centennial and highlights the center’s world-class holdings. This article first appeared in Tex Libris, a blog from the Office of the Director of the University of Texas Libraries. The original can be accessed here.

The Benson Latin American Collection is home of the archive of Mexican politician, writer, and philosopher José Vasconcelos (1881–1959). In this short essay, Diego Godoy describes a man of contradictions, “the personification of both the brightness and darkness” of post-revolutionary Mexico.  

One has to admire José Vasconcelos: the young law student who became a leading ateneísta —a member of the intellectual cohort that undid positivism’s decades-long stranglehold on Mexican political, social, and cultural life; the lawyer who was appointed rector of UNAM while still in his thirties; Mexico’s first Secretary of Public Education, who deployed teachers and mobile libraries to poor, rural schools and published affordable editions of literary classics; the mastermind behind Mexican muralism—picture him sitting with José Clemente Orozco, splitting a bottle of tempranillo (Vasconcelos hated distilled spirits), explaining how Orozco and other artists will bring history to the hoi polloi by frescoing colonial edifices; the Culture Czar of the Mexican Revolution. 

Drawing of Vasconcelos by Izquierdo. Undated. Benson Latin American Collection.

But one can also loathe him. As the leading theoretician of official mestizophilia, he exalted the Iberian half of the mestizo equation above the Indigenous; if this is not wholly clear in the first part of La raza cósmica, read the accompanying travelogue of South America. Perhaps more egregious was his flirtation with fascism, which reached its highest (or lowest) point when he took the reins of a Third Reich–funded cultural magazine. His love life was similarly troubling: his refusal to fully commit to his mistress, the writer Antonieta Rivas Mercado, inspired her to put a bullet through her heart inside Notre-Dame—with Vasconcelos’s own pistol, no less. And then there was this slight, published in El Universal: “Barbarism commences where the consumption of guisos [stews] gives way to that of carne asada [grilled beef];” a jab, presumably, at the stereotypical brusqueness of my own father’s people—northern Mexicans.  

Assorted texts by José Vasconcelos. Benson Latin American Collection.

Consider Vasconcelos the personification of both the brightness and darkness of the revolutionary project. In this sense, he was not much different from the other protagonists of the first half of Mexico’s twentieth century. Yet his intellectual and cultural impact dwarfed and far outlived that of his contemporaries.  

Naturally, there is a good deal published about this maestro de la juventud de América, with the most comprehensive treatments having appeared pre–Moon Landing. More books, chapters, and essays have cropped up since then, many of which grapple with the themes of his work in oblique ways. A new English-language book (it is a largely hispanophone field), perhaps one offering unique focal points and fresh interpretations, would certainly be welcome. And while traditional cradle-to-grave biographies have become academically passé, what is often cold-shouldered by academia tends to be a reliable barometer of mass appeal. Should a researcher engage in such a project, he or she will be glad to know that the José Vasconcelos Papers at the Benson Latin American Collection contain correspondence (and divorce records) between Vasconcelos and his second wife, the pianist Esperanza Cruz. I suspect that many working historians might be dismissive of the man’s personal life. This would be unwise, because clever dashes of detail and anecdote can furnish scholarly writing and lectures with some badly needed flair. Either way, for the Vasconcelos-curious, this collection is the repository of choice.

Undated letter from Vasconcelos to his wife, Esperanza Cruz. Benson Latin American Collection.

The Vasconcelos Papers: A Closer Look 

The José Vasconcelos Papers are divided into five sections. Correspondence contains the aforementioned letters to and from Esperanza Cruz, other relatives, and an array of writers. Among the latter group is Rodolfo Usigli, one of Mexico’s (and, indeed, Latin America’s) foremost dramatists, and Carlos Denegri, the legendarily unscrupulous, hard-drinking, sexist, insert-whatever-“ist”-you-want newsman—a veritable institution at Excélsior for some three decades. Biographical Materials holds photographs, artistic renderings of Vasconcelos, ephemera—conference programs, event invitations, coverage of his death—and a handful of personal items. Writings contains manuscripts and articles on a variety of subjects by Vasconcelos, as well as works by others reflecting on his cultural footprint. Of note is his four-part autobiography and another original, philosophical tract, La estética. Printed Materials includes journal, magazine, and newspaper articles by and about Vasconcelos, as well as books authored by him and those collected by or gifted to him. Lastly, there are two boxes of Oversized Materials: certificates, diplomas, event posters, newspaper clippings, and so forth.  

Cover of “El Maestro,” 1922. Benson Latin American Collection.

For those who remain uninterested in contributing more pages to the micro library of Vasconcelos Studies, or expelling more breath on the “Great Men” of history, the collection is replete with gems nonetheless. Let’s say that you are interested in the history of education in Mexico, or, perhaps more specifically, the post-revolutionary state’s efforts to cultivate the minds of its citizenry. In that case, digging through issues of the short-lived El Maestro: Revista de cultura nacional will be worth your time. Founded by Vasconcelos as a sort of general culture primer, the magazine aimed to diffuse literary, historical, philosophical, and pedagogical content to educators, children, and lifelong learners. In its pages, Ramón López Velarde garnered his reputation as Mexico’s national poet before his untimely death at 33, and educators found Spanish-language versions of Tolstoy and lessons detailing the “Practical Applications of Geometry.”  

Cover of “El Maestro,” October 1921. Benson Latin American Collection.

A particularly rich vein of material exists for those concerned with “bibliotechology” (as I suspect many reading this are). Vasconcelos’s conviction that “only books will lift this country out of barbarism” spurred the momentous creation of libraries—and the training of competent professionals to steward them—during his tenure as Secretary of Public Education. Under the auspices of his newly formed Department of Libraries and Archives, a young poblana named María Teresa Chávez Campomanes arrived stateside for graduate studies in library science at Pratt and Columbia. Following stints at the New York Public Library and the Library of Congress, she returned to Mexico. Her sterling intellect (and no doubt her connections) pried open the doors to coveted positions, including the directorships of the Biblioteca Benjamín Franklin and the Biblioteca de México. Yet her greatest legacy rests on having mentored a generation of librarians. As a professor at the Escuela Nacional de Bibliotecarios y Archiveros, a founder of UNAM’s Colegio de Bibliotecología, and the author of definitive guides to cataloguing and classification, she was instrumental in the professionalization of Mexican librarianship. Anyone investigating the history of libraries and cultural heritage institutions, higher education, or the Mexican state’s cultural apparatus will find the six years’ worth of correspondence between Vasconcelos and Chávez Campomanes indispensable.  

Vasconcelos books in the stacks at the Benson.

If you are like me, it is another woman’s name in Vasconcelos’s mailbag that will jump out at you: Pilar Primo de Rivera—the head of the Spanish Falange’s Sección Femenina, an organization whose raison d’être was to reinforce the belief that Spanish women should be seen (preferably in their husbands’ kitchens and bedrooms) and not heard. She was also, very briefly, the would-be Mrs. Adolf Hitler, but the Spaniards’ harebrained scheme to forge a Hispano-Teutonic dynasty was scrapped upon discovery of the Führer’s unitesticularity. Some might consider her a surprising correspondent for a man as erudite and seemingly enlightened as Vasconcelos. But the problem with the erudite and seemingly enlightened is that they, too, can be seduced by truly awful ideas. Indeed, the intelligentsia may be even more susceptible because they can readily perform the mental gymnastics necessary to rationalize intellectually or morally bankrupt positions—look no further than the Twittersphere to see otherwise brilliant people with Ivy League credentials hurl critical thinking out the window.

Handwritten note (undated) on a Christmas and New Year’s greeting from Pilar Primo de Rivera, head of the women’s division of the Spanish Falange. Benson Latin American Collection.

A right-wing analogue can be found in 1930s Latin America, when many of the region’s prominent literati, not the least of whom was don José, were among the torchbearers of an emergent “clerical and hispanophile right-wing nationalism,” as Pablo Yankelevich put it. But exactly how does one go from cultural revolutionary to reactionary? What explains a broadly liberal humanist’s descent into a regressive Catholic conservatism? And not your grandfather’s variety of conservatism either, unless he happens to be a porteño with a curiously German accent. Perhaps Vasconcelos’s faith in democratic principles dissipated after the events of 1929, when his presidential hopes were dashed. Coupled with a battered ego and festering resentment, this is a compelling explanation. So is the company he kept during his post-election exile, notably Leopoldo Lugones, the Argentine poet and accomplice in José Félix Uriburu’s corporatist military regime. No doubt Mexican President Plutarco Elías Calles’s ferocious anticlericalism, and comparable atrocities perpetrated by Spanish anarchists and communists, also accelerated Vasconcelos’s rightward shift.

Cover of “El Maestro,” December 1921. Benson Latin American Collection.

Some of the flesh for these bones may be found in Vasconcelos’s correspondence with the Spanish writer José Manuel Castañón. Hailing from Asturias, Castañón ran away from home at 16, but not for the usual reasons that teenagers flee. He aspired to join the ranks of Franco’s soldiers, and did just that in 1936. Five years later, he volunteered for the so-called Blue Division in order to fight alongside the Wehrmacht on the Eastern Front. Castañón would eventually grow disillusioned with Francoism and publish accounts of his political 180 from his exile in Caracas.  

Vasconcelos’s communication with compatriota Manuel Gómez Morín, however, might just yield more grist. An admirer of Miguel Primo de Rivera and the French protofascist thinker Charles Maurras, Gómez Morín wore many hats: law professor; university rector; banking czar; corporate lawyer; and most importantly, opposition party founder. His disenchantment with the post-revolutionary state began in the 1920s with President Álvaro Obregón handpicking Plutarco Elías Calles as his successor, Calles’s subsequent anti-Catholicism, followed by Vasconcelos’s failed presidential campaign, for which he served as unofficial treasurer. The 1930s proved no better for him and the politically like-minded, as President Lázaro Cárdenas’s progressive reforms clashed with major national and transnational companies, some of which counted on Gómez Morín for legal counsel. Fed up with the state of affairs, Gómez Morín founded the National Action Party (Partido Acción Nacional, PAN) in 1939. Many of its earliest followers and official candidates ran the gamut of right-leaning ideology, from Jesuit activists to sinarquistas, members of a Guanajuato-based, Nazi-founded political organization whose rallying cry was “Faith, Blood, Victory.” These days, the PAN is more synonymous with drug-warrior presidents, conservative middle-class voters (the party’s lifeblood), and fake-news-peddling, rosary-clutching middle-aged women. But its early quasi-fascist ties cannot be forgotten.

José Vasconcelos, undated photo. Benson Latin American Collection.

Spending a few minutes eyeing the finding aid—and Googling unfamiliar names, texts, and organizations—will reveal the remarkable research and teaching potential of this collection. Whether one is concerned with some understudied facet of Vasconcelos’s life or career, or seeks to investigate such disparate topics as Mexican librarianship or transatlantic fascism, the José Vasconcelos Papers will provide unique and unmatched sources.   

Diego A. Godoy is a PhD candidate in Latin American history at The University of Texas at Austin. Before coming to Texas, he earned an MA in history from Claremont Graduate University. He is broadly interested in the intellectual and cultural history of the region. His particular focus is on the history of criminology, detection, and crime writing. He is author, most recently, “Inside the Agrasánchez Collection of Mexican Cinema” (2020) and “Confessions of an Archives Convert: Reflecting on the Genaro García Collection” (2021), both published in LLILAS Benson’s Portal magazine. 

With thanks to Latin American Archivist Dylan Joy, who selected the archival images for this article. 

Support the Benson Centennial! Visit benson100.org to learn more.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions. 

Filed Under: Features, Journey into the Archive

Counter Archives and Archives of Resistance

Counter Archives and Archives of Resistance

By Anahí Ponce

In honor of the centennial of the Nettie Lee Benson Latin American Collection, the 2022 Lozano Long Conference focuses on archives with Latin American perspectives in order to better visualize the ethical and political implications of archival practices globally. The conference was held in February 2022 and the videos of all the presentation will be available soon. Thinking archivally in a time of COVID-19 has also given us an unexpected opportunity to re-imagine the international academic conference. This Not Even Past publication joins those by other graduate students at the University of Texas at Austin.  The series as a whole is designed to engage with the work of individual speakers as well as to present valuable resources that will supplement the conference’s recorded presentations. This new conference model, which will make online resources freely and permanently available, seeks to reach audiences beyond conference attendees in the hopes of decolonizing and democratizing access to the production of knowledge. The conference recordings and connected articles can be found here.

En el marco del homenaje al centenario de la Nettie Lee Benson Latin American Collection, la Conferencia Lozano Long 2022 propició un espacio de reflexión sobre archivos latinoamericanos desde un pensamiento latinoamericano con el propósito de entender y conocer las contribuciones de la región a las prácticas archivísticas globales, así como las responsabilidades éticas y políticas que esto implica. Pensar en términos de archivística en tiempos de COVID-19 también nos brindó la imprevista oportunidad de re-imaginar la forma en la que se llevan a cabo conferencias académicas internacionales. Como parte de esta propuesta, esta publicación de Not Even Past se junta a las otras de la serie escritas por estudiantes de posgrado en la Universidad de Texas en Austin. En ellas los estudiantes resaltan el trabajo de las y los panelistas invitados a la conferencia con el objetivo de socializar el material y así descolonizar y democratizar el acceso a la producción de conocimiento. La conferencia tuvo lugar en febrero de 2022 pero todas las presentaciones, así como las grabaciones de los paneles están archivados en YouTube de forma permanente y pronto estarán disponibles las traducciones al inglés y español respectivamente. Las grabaciones de la conferencia y los artículos relacionados se pueden encontrar aquí.

Dr. Carolina Villarroel is a scholar, archivist, and the director of research for the Recovering the U.S. Hispanic Literary Heritage Project at the University of Houston. Dr. Villarroel is a co-founder of the first U.S. Latino Digital Humanities Center, also based at the University of Houston through Arte Público Press, one of the oldest and most prestigious editorial houses for Latinx scholarship in the country. 

Recovery: Recovering the US Hispanic Literary Heritage

The occasion of the Lozano Long Conference gave me the opportunity to learn more about Dr. Carolina Villarroel’s work. I was pleased to learn how much of her long-term projects resonate with my own research interests, especially with respect to understanding the intersections between social justice movements and digital humanities work. 

My discussion with Dr. Villarroel was significant not only because of our shared research interests, but because it reminded me of why I decided to enter the academy in the first place – to disrupt it. In speaking with Dr. Villarroel, I was reminded that the scope of the work we do is never so much about ourselves and our respective careers, but rather it is part of a larger historical legacy of trailblazers who have spent their lives advocating for and with their communities. Simply put, it is a collective project. One that overlaps generations, one that is continuously growing, and one that we are tasked with keeping alive through these disruptions and the community we bring with us to do that work. We both are committed to working alongside Latinx students, and cultivating the next generation of students, historians, and activists through this much needed work.

Dr. Villarroel came to the U.S. nearly 25 years ago from Chile, and shortly after received both of her degrees from the University of Houston. She then went on to work as a researcher and archivist at the Houston Metropolitan Research Center, working specifically with Mexican American and African American histories before returning to the University of Houston to work for the Recovering the U.S. Hispanic Literary Heritage Project. In her capacity as director, she works alongside high school, undergraduate and graduate students in offering them the training and resources needed for them to become contributors to the program. 

Featured projects from the Recovering the U.S. Hispanic Literary Heritage Project site.
Featured projects from the Recovering the U.S. Hispanic Literary Heritage Project site. Visit here.

One of these projects includes an elementary school pilot program aimed at assisting 4th- and 5th-grade students with creating digital timelines as a project for their school. However, Dr. Villarroel’s work with the Recovering the U.S. Hispanic Literary Heritage Project was the focus of most of our discussion. The project has multiple initiatives. These include the digitization of maps, newspapers, and other materials dating from the colonial period up until 1960. It is through this work that Villarroel helps students learn about digital archiving so that they also might serve as contributors to these projects. Most recently, the program received a grant to digitize over 200 newspapers from both sides of the U.S.-Mexico border. With the resources from this grant Dr. Villarroel will continue to train students in digital humanities methods by teaching them how to digitize materials, while also working alongside web developers who will bring these projects to life online.

Along with discussing the importance of passing the baton to the next generation of scholars and activists, another common theme that came up in our conversation was the necessity of creating spaces for communities to properly document their histories, as such histories are often left out or erased from more traditional archives. Throughout her career, Dr. Villarroel has consistently aligned the purpose of her work with these ideals and has structured her work in direct response to these gaps. It is with this in mind, that also discussed the importance of counter archives and archives of resistance that are achievable through digital humanities projects. Counter archives are separate from conventional archives in the ways in which they are able to document and preserve materials that rarely make it into the traditional archival spaces. Counter archives by their very nature tend to be viewed as illegitimate, for not performing the “right” kind of work (i.e., work that is legible to predominantly white and middle-class audiences). A significant component of Dr. Villarroel’s work has been precisely to disrupt normativity such that counter archives can be legible to broader audiences

My own research centers on the work of U.S.-Mexico borderlands activists, looking specifically to how they create and position themselves and their organizing work through their social media platforms. I have come to look at these online postings (which are often evoked through the use of nontraditional methods of advocacy such as memes and popular culture), as “counter archives” in and of themselves. I look especially at the ways in which these digital spaces document in unprecedented ways the state of grassroots initiatives on the border during the time of COVID, Trump era border policies, and a myriad of other historical events. In discussing this work with Dr. Villarroel, she was able to offer me extraordinary insight into the function of respectability politics in both my work and her own. 

For more about Dr. Villarroel’s work, see her presentation, “Archivist and Digital Humanities Expert. Latinx Arte Público Press” at the Lozano Long Conference in February of 2022. Here Dr. Villarroel discusses the larger scope of her work in addition to the importance of making materials accessible online for the next generation of students to write, theorize, and dream about possibilities for resistance, for years to come.

Anahí Ponce (she/they) is an El Paso native, writer, and scholar. She received a Bachelor of Arts in English and American Literature from the University of Texas at El Paso in 2020. She is currently a second year doctoral student in the department of Mexican American and Latina/o Studies at the University of Texas at Austin. Their research is interested in coalition building and activism along the U.S.-Mexico Borderlands, as well as analyzing how activist groups navigate identity and respectability politics via digital organizing.


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: Digital History, Education, Features, Latin America and the Caribbean, Lozano Long Conference, Research Stories, Transnational, United States

“We may expect nothing but shacks to be erected here”: An Environmental History of Downtown Austin’s Waterloo Park

“We may expect nothing but shacks to be erected here”: An Environmental History of Downtown Austin’s Waterloo Park

By Katherine Leah Pace [1]

From the Editors: This article is accompanied by a comment from Edmund T. Gordon, Associate Professor of African and African Diaspora Studies & Vice Provost for Diversity at the University of Texas at Austin. Such comments are a new feature for Not Even Past designed to provide different ways to engage with important research.

Parks have long been implicated in the construction of racially inequitable urban spaces in the United States. Cities built and continue building more and better parks in white neighborhoods. Parks were and remain de facto or effectively segregated. In the Jim Crow South, cities used parks to segregate races, locating their only colored parks in officially designated Black districts. Today, parks are implicated in wider processes of gentrification and the displacement of communities of color.

Austin, Texas’ Waterloo Park speaks to another side of the historic relationship between parks and race in US cities. In the 19th century, as urbanization accelerated across the US, racial capitalism drove Black people and poor people of all backgrounds into hazardous and otherwise undesirable spaces, including industrialized spaces, steep land that was difficult to build on, and, most often, lowlands, where drainage pooled, and floods were common.[2] Poor and Black people set down roots in these inhospitable (but often generous) landscapes, establishing stable shantytowns and Black enclaves where they built homes and raised families.

As cities grew, they deployed parks to dislodge such communities, socially re-engineering hazardous urban space. They paid little attention to the social causes of poverty or the deep social and economic bonds that Black and poor communities developed. They provided displaced people with few or no resources for relocation. New York City’s Central Park, which displaced the Seneca Village and dislodged more than 1,000 shantytown dwellers from the rocky hills and swampy marshes of central Manhattan, is perhaps the most well-known example of such social landscaping.[3] Located in a riparian floodplain, Austin’s Waterloo Park is another example, although far less well known.

Waterloo Park with the state capitol dome in the distance, 2021
Waterloo Park with the state capitol dome in the distance, 2021. Source: Dustin Svehlak/Waterloo Greenway Conservancy

Flash Flood Alley

Austin is located in Central Texas’ “flash flood alley,” one of the most flood-prone parts of North America. Regional soils are often rocky or heavy in clay, and much of the terrain is steep, limiting the soil’s ability to absorb rainfall. The region is also a climactic convergence zone where warm maritime fronts moving inland off the Gulf of Mexico collide with cool northerlies and westerlies, rapidly condensing into intense storms. Thanks to the Balcones Escarpment, a range of cliffs and steep hills that arcs through Central Texas, such storms often stall, further intensifying rainfall over affected watersheds and triggering sudden, momentous, and enormously destructive flash floods.

An aerial view of the Colorado River in Austin during a 1930s flood. The Congress Avenue bridge and several city blocks are submerged. A crowd is gathered at the south end of the bridge. The capitol is in the distance.
An aerial view of the Colorado River in Austin during a 1930s flood. The Congress Avenue bridge and several city blocks are submerged. A crowd is gathered at the south end of the bridge. The capitol is in the distance. Source: Jack Specht, Colorado River Flood, PICA-20060, courtesy of the Austin History Center, Austin Public Library.

When settlers poured into Central Texas in the 1870s, they brought with them farming, grazing, and logging practices that denuded the land, causing erosion. Soil acts as sponge and reservoir, absorbing rainfall and feeding streams between rain events. As it washed away, creeks began to run dry, and floods became more frequent and intense. Major river floods in Austin came to an end in 1938, when two of five Highland Dams along Texas’ Colorado River were completed. However, the city’s creeks continued flooding. As Austin grew, new development covered more and more land with impermeable surfaces, further reducing creek flows and exacerbating floods.

Waterloo Park

The largest green space in downtown Austin, Waterloo Park takes its name from the Waterloo hamlet, a frontier settlement that Austin replaced. It sits in a basin along Waller Creek, encompassing a particularly flood-prone stretch of Austin’s most central, urbanized stream. Though the park was built in 1975 as part of the Brackenridge Urban Renewal Project, its history dates to the end of the US Civil War, when formerly enslaved people began migrating to southern cities in search of work, education, lost family members, and haven from anti-Black violence. Many migrants were skilled farmers and craftsmen and had saved money to purchase land. As a rule, white landowners sold Black people only their “poorest” properties, relegating most Black communities to low-lying and otherwise hazardous spaces.

In the late 1860s, a cluster of flood-prone Black enclaves took shape along lower Waller Creek. Home to Black churches, schools, landowners, and businesses, the enclaves were internally segregated by topography, with their poorest residents living in shantytown communities along Waller Creek’s steep banks. Theses shantytowns passed through what is now Waterloo Park, occupying the area’s most flood-prone stretches. In the 20th century, city planners repeatedly turned to parks to dislodge Austin’s riparian “slums,” using Waterloo Park to displace a recalcitrant Black and brown shanty neighborhood located just east of the state capitol grounds. Given its location, it is easy to assume that the park was designed to mitigate flood hazards. In fact, it was designed to dislocate poor Black and brown people, mitigating “racial” hazards to nearby white property values.

The Red River Community

A 1979 study by Austin’s Human Relations Commission contains maps of the locations of Black and Mexican residences in Austin in 1880. When superimposed atop a separate map that depicts the historic paths of central Austin streams, the commission’s data reveals the consistency with which 19th century racial capitalism drove Black and brown people into Austin’s riparian floodplains. It also shows that, in 1880, what is now Waterloo Park was home to a good dozen Black residences that formed part of a long, winding, Black residential cluster located along the lower, downtown stretch of Waller Creek, the epicenter of Black settlement in the city.

 1880 map of Black and brown households in Austin. Map created by Rachel Stewart and Erika LaTorre Sanchez, 2020; data from John J. Henneberger and Ernest C. Huff, Housing Patterns Study: Segregation and Discrimination in Austin, Texas (Austin, 1979); Base map from A Topographical Map of the City of Austin, 1872. Some households have been moved minimally to make Waller Creek visible.
1880 map of Black and brown households in Austin. Map created by Rachel Stewart and Erika LaTorre Sanchez, 2020; data from John J. Henneberger and Ernest C. Huff, Housing Patterns Study: Segregation and Discrimination in Austin, Texas (Austin, 1979); Base map from A Topographical Map of the City of Austin, 1872. Some households have been moved minimally to make Waller Creek visible.

At the time, lower Waller Creek was home to three overlapping Black enclaves. Two residential enclaves, Pleasant and Robertson Hills, overlay two of the creek’s tributaries. A third downtown enclave followed the creek’s main branch. As this latter enclave had no formal name, historian Michelle Mears named it after Red River Street, a flat transit and commercial corridor along which Black businesses clustered.[4]  In fact, the community was a riparian enclave, located by and large in Waller Creek’s floodplains.

Its beginnings date to July 1869, when a record flood swept down the Colorado River. Newspapers reported, the flood’s momentum “changed entirely” the “banks of the river” and washed away “two little islands.” The river’s tributaries backed up, and they too flooded. The following month, a white man sold an undeveloped lot at Red River and East 11th Streets to a Black man, Edward Aldridge, who subsequently sold a division of his lot to another African American. Soon after, another white man sold a lot at Red River and East 12th Streets to Vince McCraven, a Black man from Mississippi, who likewise subdivided his land and sold to Black buyers. Waller Creek “meandered” through the properties.[5]

By the time work on Austin’s 1872 city directory began, the main branch of lower Waller Creek was home to an established Black residential and commercial community. One block west of Red River Street, there was the Colored Methodist Church, and along the creek’s downtown stretch there were dozens of Black residences and businesses, almost all located squarely within Waller Creek’s floodplains. Jeremiah Hamilton, a Black carpenter from Bastrop, Texas and a member of the 12th Texas legislature, lived with his family at Red River and East 11th Streets, in a two-story triangular stone house they built. Out of the bottom story, they ran a grocery. Half a block down Red River Street there was another Black grocery and, next door, a Black shoemaker. One block east, on flood-prone Sabine Street, there was a Black poultry and vegetable peddler. The district was also home to four blacksmith workshops where nearly a dozen African American blacksmiths were employed. The enclave’s residents quickly founded the community-funded Evan’s Community School. In 1876, the school had 150 pupils.

Austin’s First Railroad

Completed on Christmas Day 1871, the first railroad to Austin connected the city to the Gulf of Mexico, briefly turning Austin into a regional trading hub and destination. Between 1870 and 1880, the city’s population more than doubled, and a bustling, working-class, east end district quickly sprang up around the Red River community. Criss crossed by new streetcar lines, the district was home to Black as well as white and immigrant residents and businesses, including a Lebanese grocery and white shoemakers, hotels, wagon yards, warehouses, and land agents. While a few Black and white merchants built large stone houses along or just off Red River Street, most of the district’s residents were working-class or working poor. Employed as day laborers, saloon keepers, grocers, seamstresses, laundresses, and the like, they lived in brick tenements or small frame houses. White residents were less likely to live and work in floodplains than their Black neighbors, but occasionally, poor white and Black families lived side by side, in the same flood-prone tenements.

First settled in the early 1870s by a mix of working-class Black and white families, what is now Waterloo Park was a residential neighborhood, part of both the east end district and the Red River community. An archaeological study of the area determined, “The white families who lived on these blocks tended to own their homes and live in larger houses located on the lots situated farther from the creek.” The study also determined, “The properties located closest to the creek were exclusively occupied by tenants and these tenants were primarily Black.” Mostly owned by absentee landlords, these flood-prone creekside properties were crowded with tiny shacks.

A Social Survey of Austin

In the early 20th century, typhoid fever was endemic in US cities. Spread by water contaminated with fecal matter, the disease plagued Austin’s crowded Black and brown neighborhoods, going largely ignored by city officials until the summer of 1912, when an outbreak sickened residents of Hyde Park, a white suburb. In response, the city closed dozens of wells and commissioned its Special Health Inspector, William B. Hamilton, to conduct a study of Austin’s sanitation hazards.

Hamilton’s 1913 Social Survey of Austin is shot through with racial prejudice. It nonetheless provides a map of Austin’s riparian shanty districts and, if read against the grain, a description through which the daily habits and humanity of Austin’s poor residents can be observed. The survey also reveals how one early city planner sought to use parks to racially landscape low-lying urban space.

According to Hamilton, Austin in 1913 was one big sanitation hazard. Stables and slaughterhouses drained into nearby streams. Alleyways were clogged with garbage. However, the most offensive parts of the city were located along “Waller Creek and the two draws which run into it” and in “the three blocks near the mouth of Shoal Creek,” which flanks the west side of downtown. These densely populated areas had neither water nor sewage lines. Hamilton wrote, Waller Creek was “an open sewer from Nineteenth Street to the river.” Small shacks were “jammed together” on both sides on the waterway, along with wells and outhouses, many of which dropped “compost…directly into the creek.” Houses were overcrowded, unventilated, and poorly maintained, yet landlords charged inflated rents. In the 1870s, Mexican people began settling around Shoal Creek’s flood-prone convergence with the Colorado River. Hamilton wrote that this area “in no way differ[ed] from Waller Creek,” except that it was home to Austin’s main garbage dump, located on the riverbank.

Hamilton observed poor but hardworking people carving livelihoods from the urban landscape: fruit peddlers along lower Waller Creek, Black and white people fishing “any time of the day” in the river, the laundry of well-to-do families hung over Shoal Creek to dry. He focused his attentions elsewhere: on the unsanitary living conditions in Austin’s shantytowns, on a widely held belief that such conditions created anti-social individuals, and on what he saw as a threat to Austin’s development. He wrote,

Austin is paying a heavy price because of her bad housing conditions She has received much damaging advertising by permitting these conditions to exist…This city should and will become the Mecca for cultured people . . . where men, having made a success in business in smaller towns, are wont to make their residence. The best advertising the Austin Chamber of Commerce can do is to see that the housing conditions are improved at once.

Toward this end, Hamilton insisted the city tear down its shacks and institute new building codes. He blamed unscrupulous landlords for Austin’s shantytowns and suggested that, if the city razed its riparian floodplains but left the land open to private development, such landlords would inevitably erect new shacks along the city’s streams. To resolve this dilemma, Hamilton proposed the city use zoning and parks to socially landscape its floodplains. The three blocks around the mouth of Shoal Creek would become a manufacturing district. About Waller Creek, Hamilton wrote, “The bed of the creek divides the blocks into two parts, neither of which is deep enough for a residence lot. We may expect nothing but shacks to be erected here.” He concluded, “The shacks along Waller Creek should be moved back or torn down for one block on each side, the creek cleaned out…and parked from Twenty-seventh Street to the river.” This was “the only solution of the housing question along its banks.”

Hamilton’s vision developed in tangent with local park movement. In 1909, shortly after beginning his first term as Austin’s mayor, Alexander Wooldridge began developing Austin’s rudimentary park system. The city cleaned up a downtown park, curbed new parks along the east edge of downtown, and began planning a river park. Attune to these developments and to park planning trends, Hamilton proposed that parks along Waller Creek “connect with the river front park the city is planning and give a continuous chain of parks and drives.”

1915 Flood

On the night of April 22, 1915, numerous storm systems stalled over Austin, triggering deadly flash floods. The local newspaper reported the following day, “Without any warning the floods came, the waters in Shoal and Waller Creeks coming in a surging mass before the people living along the banks had any inkling that death lurked near.” Flooding was most severe along Waller Creek. Federal engineers later wrote, a “cloudburst at its [Waller Creek’s] head contributed so much water in such a short time that the stream . . . tore out all bridges, retaining walls, and adjacent buildings.”[6] According to the Austin Statesman, “Nearly every house on the banks of Waller creek was either flooded or moved by the water…The Mexican and negro population on the east side suffered heavily from the loss of life and property.”

Flood Scene along Waller Creek, 1915
Flood Scene along Waller Creek, 1915. Source: PICA-14517, Austin History Center, Austin Public Library

A small capitol and college town, Austin struggled with the cost of rebuilding essential urban infrastructure, forcing the city to put most of its park plans on hold. Contrary to Hamilton’s visions, Austin’s riparian shantytowns remained intact. Early 20th century sanitation surveys nonetheless laid a foundation for future, comprehensive city plans, and indeed, 15 years later, Hamilton’s ideas would reappear in modified form in Austin’s first master plan.

A City Plan for Austin

Approved in 1928, Austin’s first master plan was written by a Dallas-based planning firm, Koch and Fowler. Infamous for institutionalizing residential segregation and racist zoning policies, it joined a national wave of first master plans produced by graduates of newly established university planning programs. Geographer Samuel Stein explains that comprehensive city planners “imagined themselves to be efficient, scientific, apolitical experts.”[7] In reality, the planning profession embraced segregation. Across the South, planners collaborated with cities to codify residential segregation, first using racial zoning (ruled unconstitutional in 1917) then directing cities to set aside tracts of land for “negro villages” where colored public facilities, including parks and schools, would be strategically located.

Austin officials likewise tasked planners with solving the city’s “race segregation problem.” Koch and Fowler noted that, while Black people lived around Austin, the area just east of downtown was “all black.” As so happens, this area was home to one of Waller Creek’s riparian enclaves: the city’s largest Black enclave, Robertson Hill. Planners recommended the city turn this area into “a negro district.” They also suggested the city concentrate industry in East Austin, establishing zoning policies that would disproportionately expose Black and brown residents to noise and pollution.

Less well-known are Koch and Fowler’s attempts to use parks to racially engineer low-lying urban space. For one, parks would protect unpopulated lowlands from inferior development. Planners wrote about a “low lying property” in North Austin, “It is in the midst of a high class resident area and if developed for residential purposes would naturally be used for a cheap inferior type of residences…the entire area should be converted into a large neighborhood park.” For another, parks would displace inconveniently located Black enclaves. Clarksville, a Black bottomland community located in West Austin, was “occupied by the cheapest type of negro shacks whereas the property immediately adjoining is more valuable.” Koch and Fowler recommended the “establishment of a neighborhood park” in the area, explaining, “The acquisition of this property for park purposes, and the removal of the present type of development, will increase the value of the surrounding property.”

To manage development along Shoal and Waller Creeks, Koch and Fowler recommended the city build modern parkways, that is, wide, paved, naturalistically landscaped roads with regulated traffic flows at intersections, limited points of access, improved lines of sight, and cut offs leading to parks. When explaining their parkway design, Koch and Fowler did not mention floods. Rather, they wrote,

The recommended boulevards and parkways would serve, first and foremost, as a trafficway…The fact that some of them border creeks and ravines, does not necessarily mean that they were located primarily on account of the natural scenery, but rather on account of the natural grades available and the fact that such ground is usually more unsuited for residential purposes.

Planners elaborated, writing that undeveloped land along Shoal Creek

“is flanked on either side by high bluffs, and very desirable residential property. Between the bluffs…are considerable lowlands which are not particularly desirable for residential use. We are recommending that the lowlands of this valley be acquired for a large park…to control the nature of developments of the bluff front properties.”

About the Waller Creek Parkway, planners explained,

“The completion of this drive will entail the acquisition of certain cheap property along the banks of Waller Creek from Eighth Street to Nineteenth Street. Most of the property which will be needed is at present occupied by very unsightly and unsanitary shacks inhabited by negroes. With these buildings removed . . . remaining property will be of a substantial and more desirable type.”

In the words of its planners, Austin’s first proposed comprehensive park system was not designed to take advantage of natural scenery, let alone mitigate floods hazards. It was designed to racially engineer low-lying urban space, to rupture the relationship between topographic and racial gradients, eliminating perceived racial hazards to nearby white property.

Jim Crow

Faced with budgetary constrictions, the city limited its park plans, opting to acquire only undeveloped lowlands in North and West Austin, where it built a scaled-down version of the Shoal Creek Parkway. It straightened a bend in Waller Creek at 3rd Street, the site of white Palm Elementary School. Next to the school it built Palm Park, displacing shanties from the area. Throughout the Jim Crow era, these were the only major developments along lower Waller Creek, and the Red River community, including most of its riparian shantytowns, remained in place.

Black businesses – amongst them a funeral home, a print shop, at least two car garages, and multiple antique stores – remained clustered in the east end district’s flood-prone stretches. The first of these antique stores opened in 1918 at Red River and East 8th Streets and was run by Simon Sidle, a horse trader from Pflugerville, Texas. Sidle taught his daughter Theresa the tricks of the trade, and in the mid-1940s, she and her husband Tannie opened an antiques store at Red River and East 12th. They were soon joined by other secondhand dealers, Black and white. As the 20th century advanced, the east end became increasingly commercial, but what is now Waterloo Park remained a mixed-race residential neighborhood.

Austin’s Mexican population grew rapidly in the 1920s, after the federal government waived immigration restrictions on contracted Mexican workers, triggering mass migration from Mexico to the US. Growing numbers of Mexicans settled along lower Waller Creek, opening meat markets, restaurants, and other businesses. They also moved into Waller Creek’s flood-prone brick tenements, and they crowded into the creek’s shantytowns, in some stretches quickly becoming the majority. In the late 1940s, Paul Sessums, a white a teenager, shined shoes downtown, along East 6th Street. He recalled in a 1996 interview, “Waller Creek was all Mexican laborers in little houses…There wasn’t stabilized land like there is now. A lot of it sloped down, and you had floodings…all the Mexicans lived down there where it flooded all the time.”

The Shanties in Waterloo Park

Just east of the capitol grounds, in a particularly flood-prone basin along lower Waller Creek, there was a shanty neighborhood about which politicians and the media repeatedly grumbled. In 1937, national Congressman Lyndon B. Johnson visited the capitol. He later lamented in a radio address,

“On Christmas . . . I took a walk here in Austin – a short walk, just a few blocks from Congress Avenue, and there I found people living in such squalor that Christmas Day was to them just one more day of filth and misery. Forty families on one lot, using one water faucet. Living in barren one-room huts . . . . The need for clearing our slum areas is apparent.”[8]

Scholars assume Johnson walked a few blocks east, where he came upon Waller Creek.

In 1955, the Texas Observer reported on the “hideous melange of shacks, privies, and abandoned frame houses” in Austin’s slum districts. While the most concentrated slums were in East Austin, the reporter wrote, “Within a two-minute walk of the spreading lawns of the Capitol grounds, eight people live in three rooms with wood for heat and no glass in the windows. On up the same street, a Mexican mother keeps her four children in two rooms with wide cracks between the floorboards.”

 Austin’s slums, 1961
Original photo of Austin’s slums, 1961. Source: AS-61-33884-006, Austin History Center, Austin Public Library.

In 1961, the Austin Statesman published another tirade directed at Austin’s slums. The article began with a description of an elderly, shawled woman chopping wood along Waller Creek, “in a tilting shack little larger than a telephone booth…Down the hill behind the house, a blown-out tire rotted in the shallow creek . . . . Over the wood chopper’s shoulder, the Texas State Capitol dome looks like next door.” The article’s lead photograph is a rare image of Waterloo Park’s historic shanty neighborhood. In it are two neatly dressed Black girls walking side by side. Beyond them is a row of rickety frame houses, and beyond the houses the capitol dome. To draw attention to the capitol’s proximity, the photo was edited. A tree was removed and replaced with a cut-out of the dome, and an arrow pointing to the dome added.

Edited photograph of Austin’s slums
Edited photograph of Austin’s slums. Source: Wray Weddell Jr., “Stigma of Slums: This is in Austin,” Austin Statesman, November 21, 1961, 1.

In 1965, the Statesman reported on a school bus tour of proposed urban renewal sites. The article was accompanied by a photo of two white schoolgirls peering at a ramshackle wooden building. Again, the capitol dome rises above the tree line. The following month, Austin’s urban renewal agency submitted its Brackenridge Urban Renewal Project plan to federal agencies for approval.

Brackenridge Urban Renewal Project

By the 1940s, real estate and commercial capital was leaving US cities, following America’s white middle-class to spacious, segregated automobile suburbs. Increasingly, deteriorating downtown buildings and parks sat empty. Racist lending practices denied communities of color loans with which to repair their homes, further contributing to the deterioration of inner-city building stock. In response, developers and city officials lobbied the federal government to facilitate new building by razing the country’s slums, a process referred to as “urban renewal.” To gain judicial approval for massive clearance projects, urban renewal supporters latched onto the concept of economic blight, according to which slum conditions were a contagious public hazard.

The Housing Act of 1949 authorized the federal government to subsidize the cost of purchasing and razing blighted areas, which would then be sold to private developers. Thanks to the work of housing reformers, the act also authorized public housing construction, but lawmakers appropriated minimal tax dollars toward such ends. Instead, urban renewal rapidly morphed into “a quest . . . to maintain the downtown area as the dynamic center of the city.”[9] The vague concept of blight enabled urban renewal agencies to target stable neighborhoods that were “profitably attractive” to developers. It also enabled such agencies to target Black communities, preventing school integration in the wake of the Supreme Court’s 1954 Brown v. Board of Education ruling, and making downtowns more attractive to white people.[10]

Approved in 1968, the 144-acre Brackenridge Urban Renewal Project stretched from East 10th to 19th Streets and from the Capitol Square east to Interstate Highway 35, encompassing the northern half of downtown Austin’s east end district and the Red River community. According to project documents, it was designed to give the University of Texas, Capitol Square, and city Brackenridge Hospital room to grow and to enhance the area’s “environmental characteristics,” spurring new development.

At the time, the east end was one of downtown Austin’s liveliest districts, home to inexpensive housing and hundreds of businesses. Red River Street had developed into a popular secondhand strip, lined with “we buy and sell anything” shops and fine antique dealers.[11] According to Austin’s 1971 Black Business Registry, seven of these secondhand stores were Black run, amongst them Tannie and Theresa’s Antiques, which in the 1950s had moved to a larger building at Red River and East 11th Streets. The business registry also listed two black car mechanics on the same flood-prone stretch of East 7th Street as the Fowler Electric Company, a Black appliance repair shop. At the flood-prone intersection of Sabine and East 15th Streets, there was a Black drug store.

In 1972, all the buildings in the Brackenridge Urban Renewal Project area were razed, dislodging Black people from their century-long hold on lower Waller Creek’s floodplains and, in the process, displacing nearly 150 businesses and over 200 families. Just east of the capitol grounds, along that particularly flood-prone stretch of Waller Creek, Austin’s urban renewal agency built Waterloo Park. Project documents explained,

To enhance the project areas as a “front-door” to the City of Austin and the State Capitol grounds, a public parkway along Waller Creek is proposed . . . which will in turn enhance the economic value of those private redevelopment parcels adjacent thereto. This space will also serve as a drainage area since most of this proposed dedicated parking is subject to flooding by Waller Creek on a 50-year frequency.[12]

Brackenridge project documents made no mention of shacks along Waller Creek, speaking instead in general terms about overcrowded buildings and undesirable mixed uses. Urban renewal planners nonetheless did with Waterloo Park precisely what their predecessors recommended. To boost nearby property values, they built a park in Waller Creek’s floodplains, displacing Black and brown shanties. Notably, project documents referenced floods only once and briefly.

Most residents displaced by the Brackenridge project had few places to go besides already crowded slums in East Austin. As renters, they received little compensation, and Austin built little public housing. While the project did not immediately displace Black businesses south of 10th Street, a 1983 Black business registry lists only two black businesses in the east end. In a 2005 interview, Theresa’s niece, Dorothy McPhaul, said about the Brackenridge Project, “they killed a part of history when they did away with Red River,” taking “all that property for a park where hardly no one goes to.”[13]

A Homeless Refuge

Contrary to planners’ expectations, the Brackenridge project did not stimulate new development. In the mid 1970s, in order to receive federally subsidized flood insurance, Austin passed two floodplain ordinances, one preventing development in 100-year floodplains if such development would raise flood levels by more than one foot, and another prohibiting development in 25-year floodplains altogether. As a 1975 Waller Creek Master Plan explained, because of these regulations, “creek development is more expensive than similar development elsewhere.”  Such regulations deterred would be developers of lower Waller Creek. Its business strip disrupted by urban renewal, the once bustling east end district languished.[14]

In 1977, the city began construction on a Waller Creek greenbelt running from Waterloo Park to the river. While greenbelt advocates predicted the new recreational amenity would spark nearby investment, greenbelt planners and designers quickly realized that, without flood control measures, floodwaters would wash their work away. Bickering between greenbelt planners and the city quickly ensued, and just as quickly, funds for the project ran short. In early 1982, soon after Austin’s 1981 Memorial Day flood, residents acquired a flood-damaged, incomplete, and at places inaccessible Waller Creek trail. The city promised additional improvements, but as one reporter concluded, “investors won’t be willing to commit capital in development along the creek unless they are sure that the creek won’t rise and ruin them.” The city knew this too, and it washed its hands of the waterway.

Austin’s most central waterway, Waller Creek was by this point the city’s most urbanized and polluted stream. It smelled. Thick algae grew at its edges. Its occasional current spewed grey foam. Aesthetically unpleasant and physically daunting, Waller Creek’s new greenbelt attracted few visitors. While Waterloo Park hosted occasional concerts and festivals, it was surrounded by office buildings whose workers used the park not at all or only briefly during lunch hours or breaks. As such, most days, the park likewise sat empty.

In the early 1980s, as homelessness surged nationwide, unhoused people occupied Austin’s relatively private green spaces, establishing permanent campgrounds in downtown parks, near downtown social service providers. In 1985, after a protracted site search, Austin decided to build a new, larger homeless shelter at Red River and East 7th Streets, in its blighted east end district, turning the area into the city’s homeless epicenter. Facing escalating public complaints about unhoused people, and worried that the sight of homelessness would hinder efforts to gentrify their downtowns, US cities began passing ordinances that criminalized homelessness – including public sleeping – empowering law enforcement to expel unhoused people from “prime” spaces where capital had been newly invested. The ordinances did not reduce homelessness, so police surrendered marginal spaces to people living on the streets. Austin followed suit, passing its first homeless ordinances in the 1990s.

Flood-prone and home to Austin’s largest homeless shelter, the east end remained an economically marginal district throughout the 1990s and early 2000s, even as other parts of downtown Austin rapidly gentrified. Unsurprisingly, police did not enforce the city’s homeless ordinances along lower Waller Creek. The waterway’s greenbelt became a homeless corridor, and Waterloo Park became one of the few places where people experiencing homelessness could sleep without worrying about being ticketed or forced to move.

The Waller Creek Tunnel

In the 1990s, thanks to a decades-long collaboration between developers and local and state officials, Austin transitioned from a capitol and college town into a sprawling Technopolis. Flush with new tax dollars, the city revisited the east end, deciding late-decade to build a mile-long flood diversion tunnel beneath lower Waller Creek. When construction began in 2011, the city closed most of Waterloo Park to begin work on a tunnel inlet, displacing the park’s homeless encampments.

Waller Creek's 100-year floodplains before and after construction of the Waller Creek tunnel. Credit: City of Austin.
Waller Creek’s 100-year floodplains before and after construction of the Waller Creek tunnel. Source: City of Austin.

Upon its completion in 2017, the tunnel opened 28 acres of downtown real estate to new development. Designed to reduce floods and to clean diverted water and pump it upstream, the tunnel promised to improve Waller Creek’s water quality. It also stabilized the creek’s banks, allowing construction to begin on the Waterloo Greenway, an updated park and trail system along lower Waller Creek.

The first of the greenway’s parks to be renovated, Waterloo Park reopened to the public in August 2021. An attractive space, the park is thoughtfully designed, with wide, paved paths that accommodate wheelchairs, bikers, and walkers. Narrower stone paths wind down hills planted with native shrubs, grasses, and trees. At the edge of the creek, there are native wetlands, and higher up, there are picnic areas, cleverly integrated children’s playscapes, and an amphitheater.

Notably, there are no groves, no tall dense plantings where people experiencing homelessness can shelter. Using landscape design, planners ensured that unhoused people would not reoccupy Waterloo Park. In this way, the park remains a tool with which to socially engineer low-lying urban space.

Comment by Edmund T. Gordon, Associate Professor of African and African Diaspora Studies & Vice Provost for Diversity

The country is in the midst of a reckoning in which the contemporary relevance of our collective racial past is being hotly contested. There are some who would legislate against learning about that past as a process too painful and divisive as well as irrelevant to our future as national and local communities. This piece by Katherine Pace, which makes a significant contribution to the racial history Austin, provides an important argument to the contrary.

Using Austin’s Waterloo Park and the social history of the post-bellum Waller Creek riparian flood plain, Pace demonstrates the raced and classed impacts of the City’s environmental and economic development policies. She clearly demonstrates how the economic logics of racial capitalism concentrated Black populations in the most environmentally unhealthy and perilous areas of the City – in this case the Waller Creek lowlands. She then shows how, as the surrounding real-estate becomes more valuable, Black and later homeless populations were displaced by roads and environmentally correct parks.

Pace’s work is an important example of the value of research and teaching in relation to our collective past. In recent years there has been much hand wringing about the increasing gentrification of Austin as the city has transformed into a Technopolis. This process is often characterized as a consequence of the economic development of the region and inevitability of associated market forces. Pace’s work shows us that economic interests and the city policy directed by those interests have long been an important factor in such processes in Austin.

More importantly, Pace’s piece shows us that such policy has a central racial component and that the reprehensible racialized outcomes have historically been cloaked in the seemingly benign garb of environmental protection and recreation. This is an extremely important lesson for liberal Austin, where environmental politics have played a key role in the City’s recent development. The work shows that like most other things in our nation and city, environmental concerns are not immune from the racial forces that plague our society. Knowledge gained and lessons learned from work like Pace presents here is essential to the forging of a more equitable future

Notes

[1] Much of the material in this history is taken from Katherine Leah Pace, “Forgetting Waller Creek: An Environmental History of Race, Parks, and Planning in Downtown Austin, Texas,” Journal of Southern History 87.4 (2021): 603–44. DOI: 10.1353/soh.2021.0124

[2] Coined by Black political scientist Cedric Robinson, the term “racial capitalism” highlights the ways that capitalism works through race, using racial differentiation and the devaluation of non-white lives to create an underclass of particularly exploitable workers of color and to socially differentiate space, raising the land values of white-only neighborhoods. Cedric J. Robinson, (1983; 3rd ed., Chapel Hill: University of North Carolina Press, 2020).

[3] Lisa Goff, Shantytown, USA: Forgotten Landscapes of the Working Poor (Cambridge, Mass.: Harvard University Press, 2016).

[4] Michelle M. Mears, And Grace Will Lead Me Home: African American Freedmen Communities of Austin, Texas, 1865–1928 (Lubbock: Texas Tech University Press, 2009).

[5] Angela Parmelee, “Docent Training: Brief History of the Site of Symphony Square,” 1976, Folder 3, Box 2, Peggy Brown Papers, AR.2009.051, Austin History Center (AHC).

[6] House Documents, 66 Cong., 1 Sess., No. 304: Report on the Preliminary Examination of the Colorado River, Tex., . . . for Flood Protection (Serial 7643; Washington, D.C., 1919), 32.

[7] Samuel Stein, Capital City: Gentrification and the Real Estate State (New York: Verso, 2019), 25.

[8] “Tarnish on the Violet Crown: Radio Address by Hon. Lyndon B. Johnson, of Texas, on January 23, 1938,” Congressional Record, 75 Cong., 3 Sess., February 3, 1938.

[9] Robert B. Fairbanks, The War on Slums in the Southwest: Public Housing and Slum Clearance in Texas, Arizona, and New Mexico, 1935–1965 (Philadelphia: Temple University Press, 2014), 2.

[10] Wendell E. Pritchett, “The ‘Public Menace’ of Blight: Urban Renewal and the Private Uses of Eminent Domain,” Yale Law and Policy Review 21 (Winter 2003), 1–52.

[11] Gretchen Neff, “Red River’s Tannie and Theresa” (Austin High School, Austin, Tex., 1970), in Folder U5000 (5), Austin Files, AHC.

[12] Austin Urban Renewal Agency, Brackenridge Urban Renewal Project (Austin, 1967).

[13] Interview with Dorothy McPhaul by Amber Abbas, 2005, Lift Every Voice (African American Oral History Project), clip 3.

[14] Thomas W. Shefelman et al., Waller Creek Master Plan: Phase B Program Development (Austin, 1975).


The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Filed Under: 1800s, 1900s, 2000s, Crime/Law, Environment, Features, Politics, Race/Ethnicity, Texas, United States, Urban

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