Political protest Archives

Violence Against Black People in America: A ClioVis Timeline

By Haley Price, William Jones, and Alina Scott

The brutal killing of George Floyd by police in Minneapolis this summer marked a key event in the history of violence against Black Americans. But it was just one of many acts of violence that have been committed in American history. In order to put Floyd’s killing into a larger historical context, our Digital History intern, Haley Price, created four ClioVis timelines to help herself and others learn more about such violence. Alina Scott, a graduate student in the History Department at the University of Texas at Austin and Dr. William Jones, a recent Ph.D. from Rice University, also worked on the timelines, adding relevant scholarship to many of the events to assist readers who want to learn more. Below, Haley, Alina, and Will introduce the timeline by telling us how the timelines were compiled, what they learned in making them, and how they think the timelines can serve as a resource for others. While the timelines are not comprehensive, they provide viewers with a sense of the historical forces at play across time and illustrate how the murder of George Floyd in the summer of 2020 fits into a larger pattern of historical violence.

As readers will see, there are four timelines. We originally started making one timeline. But, as the number of events grew, we decided to break the larger timeline into three separate timelines. You now see an “Overview” timeline that includes 153 events. We then divided the overview timeline into three thematic timelines: “Slavery in America,” “Jim Crow to Civil Rights,” and “Police and Civilian Brutality.”

Introduction
By Haley Price

The purpose of these timelines is to visualize the history of Black Americans and to connect the 2020 Black Lives Matter protests to their historical context. Even as a History and Humanities major, this part of US history was still very new to me. I had learned about “Jim Crow Laws,” “The Great Migration, and “The March on Washington” in my entry-level U.S. history classes, but they were often tacked onto the ends of units, a footnote in a whitewashed version of our past. Black history is not given its rightful space in the American history curriculum. It is no wonder many Americans feel unprepared to fully understand the June 2020 protests.

Making this timeline was a way for me to educate myself, but much more importantly, I hope it will be a helpful resource for others to do the same. If you take one look at this timeline and feel overwhelmed, I encourage you to push past that feeling. Pick one event that you recognize and start there. See what caused that event and then look at its impact. Take things slowly, learn a little bit at a time, and then share with a loved one who wants to learn, too.

What I Did:
As I added events and eras to the timeline, I filled in their dates and wrote descriptions, added images, connections to other events, and more. I predominantly used information from websites like history.com, blackpast.org, and recent news articles. These sites fall into the category of popular history, so they are accessible to all kinds of learners. I was encouraged to find so much information through simple web searches because that means that viewers who want to go beyond the timeline will be able to do the same.

To Use ClioVis timelines:

Click on points, connections, and eras to read about specific events and people.
View in presentation mode to navigate the timelines chronologically.
Zoom in and out of periods to see how historical events are connected to each other.
Drag your mouse left and right to navigate the timeline manually.

View “Overview: Context for the 2020 BLM Protests” in full screen here .

I. Slavery in America

View “I. Slavery in America” in full screen here.

What I Did:
By Dr. William Jones

I edited the timeline for content, grammar, and punctuation, focusing on the years before 1860. I also added academic sources that both substantiate the descriptions of the events and point viewers to additional reading. In choosing representative scholarship, I attempted to stick to academic sources that are comprehensive narratives published recently or considered classics. I found that describing the events themselves and finding sources for them was less difficult than deciding what should be included on the timeline. I always felt an internal tug between comprehensiveness, legibility, and simplicity.

A wide geographic perspective is often crucial for understanding the colonial era because all the European colonies in North America were part of larger empires, which included colonies in the Caribbean and South America. Yet I was also afraid of adding too many events to the timeline and making it illegible. For some events, I decided to include geographically broad connections in the descriptions rather than enter them onto the timeline. For instance, the authors of the South Carolina Slave Code of 1691 based that code on Jamaica’s code of 1684, which itself was based on Barbados’s code from 1661; this information (and sources to substantiate it) is only available on the timeline in the description of the South Carolina code. In other instances, I did not mention how historical developments outside the United States influenced a specific event on the timeline, but viewers who consult the readings will find that information. For instance, the nineteenth-century Atlantic slave trade in the Spanish Empire, sugar production in Cuba, and Great Britain’s attempts to police the slave trade on the west African coast are all background elements of the Amistad case, but none of that appears on the timeline. Finally, I felt like I needed to include some events (the Haitian Revolution, in particular) that occurred beyond the geographic boundaries of the United States because they influenced a great deal of the history of slavery and race.

II. Jim Crow to Civil Rights

View “II. Jim Crow to Civil Rights” in full screen here.

What I Did:
By Alina Scott

“My role in the project was to edit the period after 1860 for content and source material to ensure that Black voices and scholarship were included in the dialogue. The Black radical tradition and the movement for Black lives have a rich legacy of cultural, political, and historical contributions so incorporating novels, critiques, and histories by Black authors was not difficult. I also wanted to incorporate sources that are accessible to an audience outside academia by including e-books, podcasts, and documentaries available online.

As noted above, we divided the “Overview” timeline into three sections for the sake of user readability, though the timelines are best read together. A key goal of the project is to show the continuity of antiblackness from the highest levels of government to state leaders and local organizations. The project also shows the continuous resistance and resilience of Black people to systemic oppression.”

III. Police and Civilian Brutality

View “III. Police and Civilian Brutality” in full screen here.

“While revising, I was struck by the way the timeline highlights protest, legislation, and presidential power as key themes. While it includes a large number of important individuals, organizations, and events, the timelines is incomplete. Overall, the timelines do a tremendous job highlighting key dates in Civil Rights activism and legislation even if it was not possible to include all historical actors and events. They make an excellent tool for teaching and learning about the political genealogy of the historic moment we are currently in. The movement for Black Lives is bigger than politics and legislation and we encourage others to make their own timelines. For instance, how might this timeline overlap with another on Black life, joy, and healing practices? Or a timeline centering Black Women and their role as intellectuals, in community building, religious life, and organizing? Or a timeline on Black Internationalism, international BLM movements, or coalition-building in the African Diaspora? There is potential, with a tool like ClioVis, to digitally show the many ways Black people have advocated for our lives and liberated ourselves in a way that is historically accurate, representative, and educational.

We hope you find thatthe timelines a useful building block for teaching and learning history.”

If you would like to know more about using these and other timelines or use ClioVis in your classroom, contact admin@cliovis.org.
Visit ClioVis.org for more information on how to create an account, view tutorials, and other sample projects.

The King of Adobe: Reies López Tijerina, Lost Prophet of the Chicano Movement by Lorena Oropeza (2019)

By Micaela Valadez

One of the most challenging projects for historians of the twentieth century is producing biographical accounts of the heroes and heroines of the social movements of the 1960s and 1970s. Historical biographies have been attacked because they muddy our positive view of popular leaders in movements that remain salient in the twenty-first century. Some historians, however, write narratives that are powerful and controversial simply because the historical subject was nowhere near perfect, even crossing boundaries that we consider violent and abusive. This is the case for one of the most influential figures in the history of the Chicano Movement, Reies López Tijerina. Evangelical preacher and prophet turned leader of the Alianza Federal de Mercedes (Federal Land Grant Alliance], Tijerina’s life is chock-full of both violent and inspiring actions and decisions. Lorena Oropeza’s new book, The King of Adobe: Reies López Tijerina, Lost Prophet of the Chicano Movement, skillfully exposes the contradictions of a significant historical character as historians of the Chicano Movement seem to lose sight of his monumental importance in the fight for land rights in the U.S. Southwest.

The King of Adobe: Reies López Tijerina, Lost Prophet of the Chicano Movement by Lorena Oropeza

Taking readers from Tijerina’s early childhood in Texas to the last years of his life, Oropeza creates a fascinating biographical account of a man with controversial and radical ideas. She considers Tijerina’s evangelical approach to religion and preaching, misogynistic view of gender, sexuality, and the family, and anti-imperialist view of the U.S. government. Oropeza comes to terms with the messiness of his past and even questions his mental health and sanity, brilliantly exposing some of Tijerina’s most unpopular characteristics and actions while balancing the importance of his work in the Chicano Movement.

Photograph of Reies Tijerina around the time of the “Courthouse Raid” incident in Tierra Amarilla, NM, in June of 1967 via University of New Mexico Digital Collections

Some of the most compelling parts of this book lie in the oral histories gathered by the people that knew Tijerina intimately, including his first wife and his daughters. Understanding their tumultuous and sometimes violent relationship with Tijerina helps the reader understand how hard it was for Chicano Movement activists, especially women, to work in a context his family describes as patriarchal. Oropeza brilliantly compares Tijerina’s past as a prophet to his role as the leader of Alianza. His motivations as a prophet in the 1950s propelled him and his religious followers to build their own underground dwellings in New Mexico in hopes that they might be free from the secular world that he blamed for the oppression of his people. Only a few years later, his new followers in Alianza were determined to liberate land taken from Mexicans by the U.S. after 1848 and live free from the U.S. settler state. His connection to land and his resistance to oppression were hard lines that ran throughout his various leadership roles.

“Tierra O Muerte” Poster, 1967 (via Smithsonian)

This book also highlights an essential moment in the United States when the discourse of non-violent resistance and protest prevailed over violent militancy. Two years before the Alcatraz Occupation by Red Power activists and five years before the armed opposition at the Second Battle of Wounded Knee, Tijerina’s occupation and raid in 1967 of a courthouse in New Mexico lead to the first instance of armed militancy towards federal and state authorities during the 1960s. However, it also ended up placing him among the most venerable leaders of the Chicano Movement. The Alianza’s militant action garnered national attention for the land-grant cause in the Southwest that Tijerina and the activists in his ranks championed for so long. The 1967 raid also led to his participation in the 1968 Poor People’s Campaign and to conversations with leaders like Martin Luther King Jr. However, his national popularity never stopped Tijerina from continuously using the Bible to justify his place in the broader social movements of the time, nor did he ever truly stop believing that he was divinely blessed, a savior to his people.

Headquarters of the Alianza Federal de Mercedes (The Federal Alliance of Land Grants) via University of New Mexico Digital Collections

The King of Adobe shows how to responsibly tell the history of people that historians have ignored or never fully explored. In the case of Tijerina, Oropeza challenges his designation as one of the “Four Horseman of the Chicano Movement,” and his eventual erasure in the history of the Chicano Movement. Oropeza brings Tijerina back to prominence. She takes no shortcuts confronting the ironies in his life. She commends his bravery in a moment when national leaders of social movements were murdered for their ideas while revealing his sexist tendencies and the hardships people around him suffered. Much like Matt Garcia’s pathbreaking book, From the Jaws of Victory: The Triumph and Tragedy of Cesar Chavez, Oropeza’s book challenges historians who help create simplistic narratives of historical figures for fear of being challenged by academia. Oropeza recognizes that the Alianza’s militant action around New Mexican land-grant disputes and the history of U.S. conquest inspired scholars during that period to investigate U.S. land acquisition further, leading activist scholars and others to critique U.S. imperialism and the creation of the U.S. border. She argues that these early scholarly investigations contributed to the emerging fields of Chicano/a history, the history of the American West, and the history of U.S. settler colonialism. Anyone with interests in the Chicano Movement, the movement for land rights in the Southwest, twentieth-century social movements, Mexican American religion, and oral history should read this book.

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Remembering the Tex-Son Strike: Legacies of Latina-led Labor Activism in San Antonio, Texas
City in a Garden: Environmental Transformations and Racial Justice in Twentieth-Century Austin, Texas by Andrew M. Busch (2017)
The Austin Women Activists Oral History Project

Women’s March, Like Many Before It, Struggles for Unity

Originally posted on the blog of The American Prospect, January 6, 2017.

By Laurie Green

For those who believe Donald Trump’s election has further legitimized hatred and even violence, a “Women’s March on Washington” scheduled for January 21 offers an outlet to demonstrate mass solidarity across lines of race, religion, age, gender, national identity, and sexual orientation.

The 1963 March on Washington for Jobs and Freedom (The Center for Jewish History via Flickr)

The idea of such a march first ricocheted across social media just hours after the TV networks called the election for Trump, when a grandmother in Hawaii suggested it to fellow Facebook friends on the private, pro-Hillary Clinton group page known as Pantsuit Nation. Millions of postings later, the D.C. march has mushroomed to include parallel events in 41 states and 21 cities outside the United States. An independent national organizing committee has stepped in to articulate a clear mission and take over logistics. And thousands of local organizations, many of them formed just in the last month, have already chartered buses to bring demonstrators to the National Mall region, where the march is scheduled to kick off at 10 a.m. at the intersection of Independence Avenue and 3rd Street SW.

Despite its “Women’s March” moniker, the national organizing committee’s striking diversity signals an increasing emphasis on defending “human rights, dignity, and justice,” as the event’s official website states, by unifying across difference. The organizing committee includes four national co-chairwomen—Tamika Mallory, Carmen Perez, Linda Sarsour, and Bob Bland—who are African American, Latina, Palestinian American, and white, and who all have extensive backgrounds as social justice organizers and professionals with local, national, and global experience.

Linda Sarsour, Carmen Perez, and Tamika Mallory serve on the Women’s March national organizing committee (via Huffington Post).

Still, neither the march, scheduled for the day after Trump’s inauguration, nor its organizers can pretend to possess perfect harmony and clarity on the direction of this nascent movement. For example, the initial organizers dropped the original moniker, the “Million Women March,” in response to criticism that it was disrespectful to African American women who had participated in a Philadelphia march by that same name in 1997. The latter had taken place two years after the iconic Million Man March. This year’s initial organizers also faced criticism that the name “March on Washington” failed to show deference to the historic role of black activists in the 1963 March on Washington, recognized as a high point of the civil rights movement. The new national committee explicitly describes its mission as one that builds on earlier movements for social justice.

Women in attendance at The Million Woman March on October 25, 1997, in Philadelphia, Pennyslvania.

Women in attendance at The Million Woman March on October 25, 1997, in Philadelphia, Pennsylvania (via Idealistic Ambitions).

Such internal tensions are par for the course in the history of marches on Washington, whether they involved racial justice, women’s rights, or political protest. The several thousand women who paraded down Pennsylvania Avenue in the 1913 Woman Suffrage Procession, the day before President Woodrow Wilson’s inauguration, were not as unified as they might have appeared. Participants included immigrant women sweatshop workers, who linked the right to vote to their movement to organize against deadly factory conditions and piecework wages. But noticeably absent from the front of the march were black women’s organizations, who supported the effort but whose participation was spurned by the militant young suffragist Alice Paul, who feared it would jeopardize support from Southern white women. These African American women ended up participating, but they were required to march behind all the other women. All the women who marched down Pennsylvania Avenue stood up to jeers and violence, but they themselves were divided by an ugly racism rooted in political pragmatism.

By contrast, some historic marches on the Capitol demonstrated racial unity against all odds. The largest convergence on Washington prior to 1963 was the 1932 Bonus Army March, which brought together World War I veterans at the height of the Great Depression. In 1924, these veterans had been honored with the promise of an old-age “bonus” redeemable in 1945. But times were desperate, and the men wanted their bonuses early. An estimated 20,000 unemployed veterans hopped freight trains, caravanned in automobiles, or walked to the capital from as far away as California, and vowed to stay put until the government delivered. Their protests placed them in a direct confrontation with President Herbert Hoover. Things came to a head on July 28, 1932, when General Douglas MacArthur ordered soldiers wielding machine guns, bayonets, and tear gas to evict the veterans from their encampment and torch their tents. The debacle, which featured news coverage of government troops attacking unarmed veterans, is thought to have helped Franklin Roosevelt beat Hoover by a landslide that November.

Bonus marchers in 1932 (via Wikimedia Commons).

On the surface, the Bonus Army March may appear to have little relevance for organizers of this month’s march. But the gathering was actually a show of unity that brought together both men and women, both whites and blacks. In 1932, not only the veterans but also their wives and children poured into Washington, forming a genuine community. And despite the fact that the U.S. military had maintained racially segregated units during World War I, white and black veterans caravanned to the capital together. For two months, they and their families squeezed in beside one another as their children played between the rows of tents. They experienced MacArthur’s onslaught together, an early demonstration of racial and gender solidarity not unlike what the Women’s March expects to deliver this year.

The Bonus March was still fresh in the minds of another group of protesters, this time comprised only of African Americans, who used the threat of a mass demonstration to pressure the government for racial justice in 1941. It was the eve of the nation’s entry into World War II, and a labor organization known as the Brotherhood of Sleeping Car Porters initiated a March on Washington Movement that threatened to bring 100,000 African American protesters to the capital on July 1 unless President Roosevelt moved to desegregate the military and order an end to racial discrimination in the burgeoning defense industry. Anxious that reports of racial injustice would damage his credibility with the Allies, Roosevelt blinked on June 25, and this march never took place. In the end, Roosevelt failed to desegregate the military; but he did prohibit discrimination by defense contractors, and established a Fair Employment Practices Committee to mediate disputes.

After Roosevelt desegregated the armed forces, Howard Perry became the first African American US Marine Corps recruit in 1942 (via Wikimedia Commons).

The role of women in this World War II–era movement holds a lesson for the women rising up to oppose Trump’s presidency today. It may be widely known that the 1941 protest was a direct precursor of the 1963 March on Washington. But less well-known is that the full, official name of black union in question, led by A. Philip Randolph, was the Brotherhood of Sleeping Car Porters and Maids. The avid participation of maids, as well as of the union’s Ladies’ Auxiliary, which included porters’ wives, enabled Randolph to up his original participation projection from 10,000 in January of 1941 to 100,000 just a few months later.

Just as significantly, even though Randolph ended up canceling the demonstration, it spawned a March on Washington Movement, with chapters across the country, that persisted until 1946. Women continued as leaders in both the local and national organizations, and drew particular attention to discrimination against black females in the defense industry and other employment sectors. Women organizing this month’s demonstration at both the local and national levels are drawing on the historic organizing role of women—even those who have been forgotten—to create a lasting movement.

Anna Arnold Hedgeman (via Hamline University).

Perhaps the most famous march on Washington in the 20th century took place in August of 1963, when a quarter of a million people united to demand black civil rights. The march brought together white liberals who turned out to support African Americans, as well as Puerto Ricans, Mexican Americans, and Native Americans, in an extraordinary show of unity against racial oppression.

Nevertheless, yearly commemorations of this historic march fail to note unsettling backstories involving women leaders, whose important roles have been largely forgotten. Its top organizers, A. Philip Randolph and Bayard Rustin, did not invite a single woman to speak, not even Rosa Parks—despite strong criticism from prominent black female civil rights advocates, including the one woman on the central organizing committee, Anna Arnold Hedgeman. Ultimately, organizers did arrange for six women, including Parks, to sit on the dais and be honored as women. But as the program shows, none of the ten keynote addresses heard that day was delivered by a woman.

Most Americans remember only one: Dr. Martin Luther King Jr.’s famous “I Have a Dream” speech. Often forgotten is the full name of the event: the March on Washington for Jobs and Freedom. Photographs of the event show hundreds of women bearing signs calling for everything from higher wages and jobs for all to better schools and voting rights. Many are union members. Female domestic and agricultural workers, the backbone of Southern activism since the 1955 Montgomery Bus Boycott, also marched, at a time when federal law excluded them from minimum wages, Social Security, and from union-organizing protections.

Those photographs are testament to the role of women workers in organizing public protests. One thread running through all of these major 20th-century marches is the way civil justice issues involving race, gender, jobs, wage equity, and immigration all tended to intertwine. In the wake of the bitter election of 2016, post-election analyses have focused disproportionately on “the white blue-collar worker,” “the middle class,” or “the 1 percent.” Overlooked are the economic security and job concerns of Latina, black, and other women who toil in service, agricultural, and manufacturing jobs, at wages so low they qualify for food stamps. Such women would be devastated by the social-services restructuring proposed by GOP House Speaker Paul Ryan, of Wisconsin.

As women and men march on Washington once again, the demonstrations of 1913, 1932, 1941, and 1963 hold important lessons. The outward show of “unity” at the Woman Suffrage Procession masked its racism. The 1932 Bonus Army March speaks to the potential for diverse groups to come together in the face of extreme adversity—just as progressives are unifying today in the face of Trump. The 1941 march illustrated how organizing for a demonstration can plant the seeds for a sustained movement. And the solidarity celebrated in 1963 hid the relegation of women leaders to second-class citizenship. Ideally, the Women’s March on Washington will both avoid some of these pitfalls and help women forge new alliances that will last well beyond the event itself.

More by Laurie Green on Not Even Past:
1863 in 1963.
Women and Social Movements in the United States, 1600 – 2000.

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How to Survive a Plague: The Inside Story of How Citizens and Science Tamed AIDS, by David France (2016)

By John Carranza

In the 1980s, the United States experienced a new disease that seemed to target young, gay men living in New York City and San Francisco. From the beginning, those doctors and scientists willing to treat members of the gay community remained perplexed as to why these men, their ages ranging from their early twenties to their thirties, were falling ill with rare diseases that would not ordinarily affect someone their age. The earliest name given to this new epidemic was gay related immune deficiency (GRID) before it took the name acquired immune deficiency syndrome (AIDS), which was caused by the human immunodeficiency virus (HIV). The push for scientific advancement and treatment was not readily available to these young men, and many government officials at the state and national levels refused to acknowledge the epidemic that soon spread across the United States and affected groups other than gay men.

David France’s How to Survive a Plague: The Inside Story of How Citizens and Science Tamed AIDS is a complementary work of history to the 2012 documentary of the same name that documented the early years of the AIDS epidemic to the successful discovery a decade later of combination drug therapies that brought people with AIDS from the brink of death back to life. The main actors in France’s sweeping narrative are a group of men and women who formed the AIDS Coalition to Unleash Power, or ACT-UP, devoted to demanding action from the government and pharmaceutical companies for treatment. Their initiatives were influential in saving thousands of lives by the early 1990s.

ACT-UP buttons from the 1980s (via Wikimedia Commons).

ACT-UP began as an informal group of gay men who were dying of opportunistic infections related to the compromised immune systems associated with AIDS. However, as time went on, the epidemic took more lives and the government remained silent, so they took it upon themselves to learn about their illnesses in order to demand government intervention and the development of medical treatments. In this way, many of them became citizen-scientists. They compiled the scientific data made available to them by competing scientists and used it to educate one another and the government officials that they lobbied. They pushed for medications that would treat their opportunistic infections, as well as the virus that causes AIDS once it was discovered. They were also first in realizing the safe sex might lessen the chances a person had for catching this new and mysterious disease.

635944716875263811-1398634550_fighting-for-our-lives

AIDS activists in the 1980s (Curve Magazine via the Odyssey Online).

France recounts the activism necessary to win visibility not just for gays, but also for other populations who became affected, such as intravenous drug users and women. ACT-UP’s activism undertook public demonstrations as a means of demanding more scientific research, access to drugs, and lower prices for those drugs once they were identified as possible treatments. In its earliest years of activism, the group modeled itself on the Civil Rights movement of the 1960s by practicing nonviolent civil disobedience and going into traditionally conservative parts of the United States to educate people. ACT-UP petitioned members of Congress for AIDS funding for research, fought with the Food and Drug Administration (FDA) to allow lifesaving drugs onto the market faster, set up needle exchanges for intravenous drug users, and protested on Wall Street. The early stages of ACT-UP’s activism included using the infamous symbol of the pink triangle with SILENCE = DEATH written beneath it, which was made into bumper stickers and posters that could be plastered all over the city, as well as hats and T-shirts. One of the enduring symbols of their activism is the AIDS Memorial Quilt, which was created in San Francisco to remember the lives lost in the epidemic. It made its first appearance on the National Mall in Washington, D.C. in the fall of 1987 when it included more than 1,900 panels.

The AIDS Quilt on the National Mall in 2011 (via Wikimedia Commons).

David France’s book is a great achievement in that he details the events and lives of the people who lived through the AIDS epidemic over the course of approximately thirteen years. France achieves this not simply as a researcher with an eye for historical detail, but also as a person who lived through those events as a journalist. His ability to document the AIDS epidemic in the 1980s resulted in the ability to keenly observe developments while still keeping a certain level of objectivity. France uses extensive archival research, including the papers of the most visible activists and he draws on his own experience. Where possible, France conducted oral interviews with members of ACT-UP who are still alive today. France captures the emotion and frustration of the members of ACT-UP who pushed for access to life saving drugs while negotiating alliances and feuds among members of the group and the scientific community. How to Survive a Plague is essential reading, not only for members of the LGBTQ community, but for everyone who may have been too young or not have been alive during the 1980s and early 1990s when the fight for visibility and medication was still happening. How to Survive a Plague is an excellent example for understanding how activism works, how advocacy for those marginal members of society can be effective, and to show government and public health officials how not to handle a plague.

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